with ignorance and abominable errours and mistakes and in his will and affections with vices and lusts and liable to a dark estate of discomfort and sorrow for so is supposed here that he is not only dark but darknesse being wholly deprived of that light of the image of God and over clouded with thick darknesse 2 The Son of God did not cease in all ages by sundry rayes and beames and means and instruments to communicate himself to fallen man But did manifest himself unto all mankind by the light of nature holding out some sparkles of light concerning a Deity and some principles of justice and moral vertue and by the works of creation and providence And to his Church by Divine revelation did hold forth his person and office All which do prove him to be God subsisting before his incarnation and do manifest his self-sufficiency that doth communicate himself to man now fallen from him As also his love and pity to his own that would thus follow them And do prove that he exercised his office of Mediator before his incarnation for it is a proof of Christs Godhead and manifestation to the world in former ages that the light or Christ the enlightner of mankind shineth in darknesse And he saith shineth in the present time because Christs manifestation of himself doth not cease in all ages and times though the way of it to his Church be changed by his incarnation And because his manifestations under the Gospel are but the same continued thing that was formerly though in a different way 3. What ever light men have by nature or may gather from the book of creation Yet such is the power of darknesse in mans nature that all who are left to these means do not receive that light so as to let it shine through them to direct their actions but do captivate it in unrighteousnesse Rom. 1.18 Nor do they take up that light which they have and use to be from God but become proud of it as if it were their own nor do they take up God as manifesting himself in the works of creation but became vain in their imaginations and darken their own foolish heart more and more far lesse do they discerne the Son of God equal with the Father nor can they discerne him as the true remedy of sin thereby for the darknesse comprehended not the light that shineth in darknesse 4. No man at any time by the light and strength of nature can tâ—ke up or savingly embrace Christ as God and Mediator whatever outward means he have And particularly before his incarnation many to whom he was revealed in promises and types did not look so far as to him who was to be incarnate but did rest upon these shadows as if they had been the mean appointed for remedy of their misery which fault is not to be attributed to his dimnesse who was clearly revealed though under a vaile but to mens own darknesse for of these also it was true the light shineth in darknesse and the darknesse comprehendeth it not And the point is of general verity in all ages where this light shineth at any time though the order of the Narration it being spoken before the sending of John the Baptist lead us to understand it of the Church before his Incarnation Ver. 6. There was a man sent from God whose name was John 7. The same came for a witnesse to beare witnesse of the Light that all men through him might beleeve In the next branch of the first part of the Chapter John having spoken of the manifestation of Christ before his incarnation and how it did not suffice he cometh to his more clear manifestation under the Gospel and beginneth as the rest of the Evangelists and because of that Prophecie Mal. 4.5 at John the Baptist his forerunner and by occasion of him speaks yet more of Christ Concerning this forerunner we have here held out his calling his name and the ends of his calling and office which were to point out and bear testimony concerning Christ that men might be drawn to saith in him Doct. 1. A special mean and way whereby Christ shineth to the world and helpeth the world to know him is the Ministry of men whereby he condescendeth to our weaknesse who could not endure more glorious instruments he trieth our obedience and acknowledgment of his authority in the weak messengers and he maketh manifest that the excellency of the power whereby they do so great things is of him Therefore doth he bring in Johns Ministry as a particular mean whereby he shined 2. Ministers of Christ must not run unsent but ought to have a calling from God either extraordinary in extraordinary times and cases or ordinary as being that which will afford them matter of courage in undertaking their work of comfort under difficulties and of hope of successe for so John was a man sent from God to wit in an extraordinary way as Christs forerunner 3. Albeit an unregenerate man may be a lawful Minister yet they will in a most lively way proclaime that geace of God bringing salvation who have themselves obtained grace and favour by it And it is a sweet thing when men prove answerable to these names and titles which Scripture giveth them because of their Christian profession for this forerunners name was John a name given by the Angel without the consent of friends Luke 1.13.59 60. c. which in the Hebrew signifieth one that had obtained grace and favour or one to whom the Lord had been gracious that he might actively proclaime the same to others and a name to which Johns carriage was answerable He was one in giving of whom the Lord shewed himself gracious to his parents Luke 1.13 One to whom the Lord was gracious in sanctifying of him from his mothers womb and in making of him faithful and successeful in his Ministry Luke 1.15 16 17 77 78. 4. The chief and special end of a Ministry is to point out Christ in his excellencies and usefulnesse to lost men to declare him in his person offices and benefits how he should be be-beleeved in served or suffered for John came to beare witnesse of the light or of Christ in his glorious excellency and as he is the light of dark man in his comforts and directions 5. Faithful Ministers are to preach Christ as his witnesses with plainesse with fidelity in not adding or diminishing with boldnesse and constancy and as men by whom Christ who neeâ—s not any testimony from men doth temper and fit his light to our capacity and who will be witnesses one day against them who do not receive their doctrine for the same came for a witnesse to beare witnesse of the light 6. The end and scope of a Ministers witnessing and preaching is and should be to bring self-condemned sinneâ—s to beleeve in Christ his preaching of the Law and wrath is in order to that and to bring men to see their need of Christ
and unseparable from the Father in his essence with whom he eternally coexists and this is another evidence of his Godhead for the Word was with God where the word in the Original rendered God with the Article is taken personally for the Father as is also cleared 1 John 1.2 signifying that he is one person and the Father another with whom he was As also that notwithstanding the distinction of the Persons yet he is inseparably with the Father in the same essence and nature being in as well as with the Father and the Father in him John 14.10 11. and eternally with him so that the Father is never without him John 17 5. 5. However men may take liberty to carp at these proofs of Christs Godhead alleadging from his incarnation that he was but man or that there being but one God the simplicity of the Divine essence cannot admit of plurality of persons or that Christ in the exercise of the Mediatory office declareth that his Father is greater then he or whatsoever else unstable and deluded men may pretend Yet the Holy Ghost puts the Godhead of Christ his equality and unity in essence with the Father out of all controversie would have it out of doubt in the hearts of believers and all their reasonings in this supernatural mystery subjected to the revealed Word which saith and the Word was God Where the Greek word signifying God without the Article is taken essentially for the Divine nature signifying that as the Son is a distinct person from the Father so he is one God with him in the same indivisible nature and essence communicate unto him from the Father and with him to the holy Spirit so that their name nature properties glorie and working are one Ver. 2. The same was in the beginning with God John doth here repeat and conjoyne the two first assertions concerning the eternity and coexistence of the Son with the Father which is no idle repetition but teacheth 1. How little able we are to comprehend this great mystery which we can but take in by little and little and must put that together as children do letters syllables and words till we attaine a more full understanding thereof for our comfort and salvation Therefore doth John repeat and conjoyne these two parts of the description 2. The knowledge of Christ as God is a truth to be much and often inculcate upon believers and which they ought to study again and again and dwell upon as having more in it then will be seene at first view and when they have found most in it yet there is infinitely more to be found in that inexhaustible fountain for so much also doth this repetition teach 3. It is but a robbing of Christ of his glory to attribute unto him the name of God under any notion or acknowledge any glory to belong unto him unlesse his subsistence from all eternity and his eternal Godhead one in essence with and a distinct person from the Father be acknowledged for John repeats and conjoynes his eternity with the other The same was in the beginning with God to shew that this assertion of his eternity is to be joyned with all the rest and that from all eternity he was God with the Father one in essence and a distinct person 4. Christ who is God over all blessed for ever Amen was in himself perfectly blessed and infinitely happy and glorious from all eternity with his Father before the world was made Which he needed not to make but onely it pleased him so to do that he might let his glory shine therein and communicate of his fulnesse thereunto and especially to the children of men for so much also doth this assertion that he was in the beginning with God before he made all things ver 3. import as is also expounded Prov. 8. from v. 22. to 32. 5. The eternity of the Son of God is a subject worthy of serious meditation to believers that so they may read all that tender-heartedness these bowels of compassion that mercifulnesse and sympathy which is in him to be not a mans onely and in our kinsman but in him who is also the eternal God whose thoughts and purposes are eternal and immutable like himself so much also may this repeated assertion teach us The same was in the beginning by repeating whereof he puts us in minde to study it often that we may reap more and more of the comforts thereof 6. The Sons coexistence with the Father is also a matter seriously to be considered by beleevers wherein they may see the deep wisdome and rich love of God who hath found a way of reconciliation of lost man by the same in nature and essence who is the party offended and that the unity of the Divine essence and the distinction of persons should contribute to make the redemption and reconciliation of lost man effectual by him Wherein also believers who have fled to Christ for refuge may not onely finde him to be true God able to supply all wants and to save to the uttermost but may also finde the Father in the Mediatour as being one in essence with him 2 Cor. 5.19 and so what he willeth the Father also willeth This also the repetition of his being with God may teach us and that we should study it till we draw these or the like encouragements from it ver 3. Ver. 3. All things were made by him and without him was not any thing made that was made John having asserted the Godhead of Christ as coeternal coessential with the Father he proceeds to prove the same yet farther by effects of his Divine attributes manifested in time wherby he proves his subsistence before his incarnation from several steps of his manifestation of himself to the world from the beginning thereof The first step of this manifestation and proof of his Godhead was in the creation of all things at the beginning which is so universally ascribed unto Christ as nothing created is excepted from being his handy-work Doctrine 1. The world and all things therein are not eternal but had a beginning and were made by God for this truth which is undeniable to right reason is here made clear by revelation all things were made 2. Creation is an act of Divine power and it is a proof of Christs Godhead that he is the Creator of all things visible and invisible and that all the creatures owe their very being to Christ the Son of God for All things were made by him Col. 1.16 Heb. 1.2 They were made by him as working from the Father the Father creating by him the order of working following the order of subsistence of the Divine persons 3. Christ is clearly excluded from being of the number of creatures in that he is not an instrument but a co-worker with the Father and Spirit in the work of creation and that not of some creatures onely but of all things that have a being by creation So much doth Johns
gave power to become the sons of God 7. Every one who is adopted to be a son of God must have a new birth and spiritual being in Christ by a change of disposition and qualities of the soul going along with that priviledge to prove the truth of it for these sons of God are borne to wit again By this change they will be led to esteeme highly of this dignity 1 John 3.1 to study conformity with Christ their elder brother Rom. 8.29 and to performe obedience whatever they can attain to with childrens dispositions out of fear to offend their Father 1 Pet. 1.14 which are the kindly evidences of adoption 8. Faith and receiving of Christ is so much the gift of God as first by regeneration Christ must make an inward offer and joyne himself to us and give us this hand to grip before we can by faith actively receive him or set about the work of sanctification by faith for all who beleeve on his Name were born again 9. The change of man out of nature into grace is a kind of new birth of the man in producing whereof there will be some travelling in pain by it there is brought forth a proportionable new man of grace spreading it self though weakly as in the natural man through the whole man also a new life and likenesse to the Father an appetite after food sutable to that life and a being sensible of hurt from what is contrary to this life for so is imported in that they are borne 10. Regeneration cometh not by natural generation or by the dignity of mens race and descent from pious progenitors for they were borne not of blood or of bloods that is by descent from their ancestors of many generations of which the Jewes boasted 11. Mens freewill or natural power is quite dead in the matter of regeneration its utmost endeavours can contribute nothing to this work for they were borne not of the will or the strongest inclinations of the flesh 12. Whatever singular endowments of learning wisdome or valour men have yet none of these do prove regeneration nor can they contribute any thing to such a work for they were borne not of the will of man or of famous and vertuous men as the word in the Original often signifieth 13. Regeneration is Gods own work who employeth his Word as the seed 1 Pet. 1.23 sendeth his Ministers as instruments to sowe this seed Gal. 4.19 and who quickeneth this seed by the Spirit who is the immediate worker of regeneration in order of operation John 3.6 8. And so whatever excellency regenerate men may have they are still bound to acknowledge that grace prevented them and made them to differ from others for they were born not of any thing but of God Ver. 14. And the Word was made flesh and dwelt amongst us and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth John cometh here to speak of Christs humanity his incarnation and manifestation in the flesh whereby he became God and man in one person And declareth further how he abode in our nature on eâ—â—th for a season how the glory of his divinity shined forth even in that abasement in the view of his disciples and followers and what the benefits were he was filled with for sinners good to whom he came and among whom he abode even grace and truth in opposition chiefly to the curse and shadows of the Law as appeareth from ver 17. Doctrine 1. The sinfulnesse and ingratitude of the world and visible Church will not make void Christs love to his own nor will hinder him to draw so neer unto them and to others for their sake as is needful for their redemption and salvation and may yet further convince others of their ingratitude for notwithstanding that ingratitude ver 10 11. he drew neerer yet and was made flesh 2. So great was the difficulty of restoring the image of God in lost man and of restoring him to Gods favour and the dignity of Son-ship that no lesse could do it then the natural Son of God his becoming the Son of man to suffer in our nature And so great was Gods and Christs love as to lay a foundation of reconciliation betwixt God and man in the personal Union of the divine and humane nature in Christ so much is imported in that the Word was made flesh 3. The person of the Godhead that was incarnate was neither the Father nor the Holy Ghost but the Son the second person for the Word was made flesh There being a real distinction of the persons that one of them is not anâ—ther and each of them having their proper manner of subsistence the one of them might be incarnate and not the other and it is the Godhead not simply considered but the person of the Son subsisting in that Godhead that was incarnate And it was very convenient that the second or middle person in order of subsistence of the blessed Trinity should be the reconciler of God and man and that he by whom all things were made should be the restorer and maker of the new world and that he who was the expresse image of the Father should be the repairer of the image of God in us 4. The Son of God became true man and did take on our nature with all the essential properties thereof and all the common infirmities thereof yet without sin for so much is imported in that he was made flesh by which name is not signified that he assumed onely a body his divinity supplying the place of a soul for as the soul is sometime taken for the whole man Acts 27.47 so also is flesh Psal 145.21 And the Scripture speaks expressely of Christs soul Matth. 6.38 of his will Matth. 26.39 And knowledge or wisdome as man Luke 2.52 Nor doth it signifie that he took on our nature as it is corrupted with sin by the fall as flesh is sometimes taken for he was separate from sinners Heb. 7.26 But the designation serveth to point out the reality of his humane nature that he was true man having a real body with all the properties thereof And it points out his abâ—sing of himself that he united not onely our soul to himself but even our flesh and body wherein we agree with beasts And that he took on the sinlesse infirmities and frailties of man as flesh oftentimes signifieth Isaih 40.6 Psal 78.39 that so he might simpathize with us as a merciful and faithful High-Priest 5. Albeit Christ did assume both a soul and a body yet these did not make up another person in Christ distinct from the person of the Son of God but the personal subsistence of his humanity was prevented in his conception by its being assumed into a personal union with his Godhead and that without any change on the Godheads part and without mixture or confusion of the natures and properties flowing from the same for so are we
for any fault he is willing to offer himself the onely remedy to cure it For so doth he deale with Nicodemus his ignorance 2. It is alike impossible for men by their own parts and natural endowments to take up and comprehend spiritual mysteries as to climb up to heaven and enter upon Gods Councel Therefore is it called an ascending up to heaven 3. In so far as sinners come to a true and saving knowledge of heavenly mysteries they are in a sort transported up to heaven from off the earth as knowing the counsels of God and being ravished with what they know therefore also is it called an ascending to heaven If Capernaum were exalted to heaven Matth. 11.23 because of the offer of these things what are they who in some measure comprehend and embrace them 4. It is proper to Christ the Mediatour only in some sense to ascend to heaven and comprehend spiritual mysteries both for the measure and degree of knowledge in these things which as God is infinite and as man is large as the humane nature is capable of and for the kinde and manner of knowledge which as God is of himselfe and as man by vertue of the personal union whereas all others have any knowledge they have it from him for no man hath ascended up to heaven or comprehended these things fully or of themselves but he that came down from heaven 5. The Son of God in the bosome of the Father was pleased to condescend so far as to manifest himself unto the world in our nature that so he might in our nature understand heavenly mysteries and communicate the knowledge thereof to his people therefore it is marked as the ground of his ascending to heaven or comprehending of these things for his peoples use that he came down from heaven the Son of man hereby shewing that his abasing of himself did exalt him as Mediatour God-man to that dignity to be the store-house of wisdome and knowledge to his people and that his love in stooping so low to bring and communicate knowledge to us is remarkable In all which we are not to understand that Christ as God did change place by his Incarnation but only did stoop and demit himself to assume the humane nature in a personal union 6. Christ by his Incarnation and becoming man did not cease to be God but continueth still the same filling heaven and earth for he that descended down from heaven is in heaven and so is upon the counsel of God still to teach us infalliblie 7. The Son of God hath assumed the humane nature into so strict a personal union that what is proper to either nature is ascribed unto the person under whatsoever name for saith he the Son of man which is in heaven which is not to be understood as if either his humane nature came from heaven for he is speaking of what still is there or that his humane nature were in every place but that the same person who is the Son of man according to our nature is in heaven according to his divine nature and yet but one person still And hereby Christ sheweth his love to our nature that under that name he ascribeth what is proper to his Godhead to himself Ver. 14. And as Moses lifted up the Serpent in the wildernesse Even so must the Sonne of man be lifted up 15. That whosoever beleeveth in him should not perish but have eternal life Christ here pointeth out himself as the Saviour of sinners having sufficient vertue to cure the sinfulnesse and misery of such as flee to him by faith and to keep them from perishing and save them This he doth under the type of the brazen Serpent lifted up in the wildernesse at Gods command for curing of the Israelites bittten with the fiery Serpents Num. 21 6 7 8 9. Christ by subjoyning this to the doctrine of regeneration doth partly teach Nicodemus the way of a taining regeneration which is by the Spirits applying of the merit and vertue of Christs death in the first act thereof and by the regenerate mans applying the same by faith for carrying on that work to cure themselves perfectly and partly he teacheth him that regeneate men are not to rest on any thing in them but must be led out of themselves to Christ for attaining salvation Doctrine 1 Truly regenerate men and such as are minding that work in earnest will see great cause and need to make much use of Christ for so much doth this doctrine and the dependance thereof teach 2. Christ and the use to be made of him was pointed out to beleevers under the Old Testament by types and figures which as it should sweeten unto us the reading of these things so it should point out our mercie that we have not such dark and long prospects through which only they could look to him but we may see him more clearly for Christ sheweth here that he was typified by the lifted up Serpent 3. It is our duty to dip in the application of this and the like types till we finde the agreement that is betwixt the truth and the type for so doth Christ cast us a copy in the explication of this type wherein we may see first They agree in the original occasion As Israels deadly misery occasioned the setting up of the Serpent so the occasion of Christs sending into the world was mans sinne and misery man being so bitten with that old Serpent that the venome is gone through him all and he become liable to intolerable pain if his conscience were not lulled asleep Secondly they agree in the impulsive cause That as the Serpent was a remedy of Gods own prescribing out of his great mercie so is this remedy for lost sinners Thirdly they agree in their present condition when they were mad use of for as the Serpent was like that which bit them so was Christ true man the second Adam answering to him by whom sinne came into the world as this Serpent was without venome so was he without sin as the Serpent was made of brasse and not of gold so appeared he not in glorious state nor majesty and as the Serpent was a very unlikely mean in it self so they needed clear eyes who would see salvation coming by a suffering Lord by a worme and not a man Fourthly they agree in the use to be made of them and in the fruits that follow thereupon And so 1. As the Serpent was lifted up on a pole at Gods command that the offer of this remedy might be made conspicuous unto all Israel so Christ in regard of Gods decree and sentence against sin and in regard of predictions concerning him must be lifted up on the crosse and be broken there that this ointment might be let out for our cure and he is made conspicuous to the Church on the pole of the Gospel that faith may get footing on the offer made of him 2. As the way of cure by the Serpent was
pledge and bud and hereafter in full enjoyment 10. The felicity purchased by Christ to beleevers is such as onely deserveth the name of life all other life being but as death in comparison of it and it will be eternally and without end such Therefore it is called everlasting life Verse 17. For God sent not his Sonne into the world to condemne the world but that the world through him might be saved To confirme the certainty of beleevers salvation Christ insisteth yet upon the end of Gods sending him in the flesh which was not to condemne the world but for the salvation of the world through him If we understand this of Gods intention in sending Christ into the world then the world in the two last sentences must be understood onely of the Elect of Jew and Gentiles as ver 16. and 1 John 4.14 for whose salvation and deliverance from condemnation Christ came into the world But if we look to the nature of the work which Christ was sent to do it may be taken more largely for men in the world indefinitely For not onely Christ in his first coming came not to judge and sentence any but to hold out the way of life as a meek Saviour and Mediator as Luke 9.55 56. John 12.47 but nothing he did then was to procure condemnation to any but on the contrary to make offer of salvation to lost man though accidentally by reason of mans corruption and not making use of him his coming did heighten mens condemnation as ver 18 19. Doctrine 1. It is a lesson we are negligent in taking up yet a lesson wherein Christ would have us well versed and rooted to know the sure and happy condition of these who beleeve in him that we may be stirred up to studie to partake thereof therefore doth he so much inculcate the certain advantage to be had thereby 2. In the matter of mans Redemption the Son of God was pleased to demit himself in our nature to be the Fathers Servant and Ambassadour that we may be assured of the Fathers being well pleased with what he doth for so much are we taught in that God sent his Son See Matth. 3.17 3. It pleased the Son of God at the Fathers appointment to cast a veile upon his glory by appearing on earth in our nature and to converse among men and endure all their contradiction and enmity that he might finish the work given him to do so he was sent into the world which is to be understood here of the habitable world and of men in it and savouring of it and this commendeth his love that at his Fathers appointment he came willingly among such 4. It is as certain that believers shall be saved as it is certain God cannot be frustrate of his end in sending his Son into the world therefore it is subjoyned as a reason of that v. 16. Believers shall not perish c. for God sent not his Son into the world to condemn the world c. yea his not sending his Son to condemn as he might have done is a clear evidence of his willingnesse to save believers 5. Such as are Christs own of Jew and Gentile through the habiâ—able world who flie to him by saith whatever they be or whatever they meet with yet may be sure of salvation and not to be condemned having a Saviour sent to them to free them from wrath and work out their salvation by his merit and efficacie and in this they may glory over all difficulties and say God sent not his Son to condemn the world c. 6. Albeit Christ may be eventually for the falling of many and his coming will afford sad matter of ditâ—ay against them yet all the blame of this lieth upon themselves who stumble at the rock they should build themselves upon who reject their own mercie by offer and by opposition thereunto do harden and blinde themselves so much also do these word teach being understood of the nature of his work and carriage as is above explained Verse 18. He that beleeveth on him is not condemned but he that beleeveth not is condemned already because he hath not believed in the Name of the only begotten Sonne of God Christ goeth on to clear and illustrate the certainty of the salvation of believers in him by shewing on the contrary the condemnation on unbelievers whom he declareth to be under a double condemnation one by the Law and another by the Gospel every unbeliever is condemned already by the sentence of the Law which they lie still under and have it confirmed by the Gospel since they do not by faith lay hold on the offered and only remedy for their liberation Whence learn 1. Albeit Christ came into the world to save his own yet he actually saveth none but such as he giveth faith unto wherby they renounce themselves and close first with him and then with all the Promises in him this is the method wherin he deals with all his elect for it is he that believeth on him that is not condemned 2. However believers in Christ deserve condemnation of themselves as having many things condemnable in them and however the Law may accuse and trouble them yet they are freed from actual condemnation for â—e that believeth on him is not condemned 3. Believers are not only freed from condemnation in the life to come but immediately upon the exercise of faith a sentence absolvitory is past which standeth firme till the last day wherein it shall be solemnly declared for he that believeth is not condemned in the present time 4. Albeit such as flee to Christ and expect not to be condemned ought to studie holinesse without which no man will see God yet the condition required for reversing the sentence and absolving the self-condemned sinner is only faith put in exercise as laying hold on Christs righteousnesse which alone can answer the Law and endureth constantly whereas our holinesse is imperfect and variable like the Moon therefore it is he that believeth on him or hath faith in exercise not in the habit only that is not condemned 5. Every unbeliever such as all by nature are hath the sentence of condemnation already past against him by the Law under which he lieth having only the thread of his life betwixt him and full execution of it therefore it is said he that beleeveth not is condemned already The sentence of the Law standeth since he hath not come to Christ to get it repealed See Rom. 2.9 Gal. â— 10 6. Albeit the sentence of the Law be sufficient to condemn mankinde and will condemn all them who have not heard of Christ yet under the Gospel unbelief and not receiving of Christ is the great condemning sin for as no sin will condemn the man who fleeth to Christ the remedy so when the remedy is not embraced the sentence of the Law is ratified in the Gospel and Court of mercy for he that believeth not is condemned because
and supernatural mysteries we are to submit unto and acquiesce in divine revelation what ever carnal reason suggest to the contrary so much also doth his confirming this truth and obviating all objections with his asseveration teach us 5. As the Father and Sonne are one in nature and essence so are they undivided and inseparable in operation and working and the Sonne worketh only what the Father worketh for the Sonne can do nothing of himselfe or seperate from the Father but what the Father doth and that he cannot work otherwise but in conjunction with the Father doth not argue any impotency in him but his strait union with the Father 6. Albeit the Father and Sonne be one in essence and operation yet are they distinct persons and there is an order of subsistence and operation to be observed betwixt the Father and the Sonne So much are we taught in that the one is the Sonne the other the Father and so distinct each from other and in that the Sonne doth nothing of himselfe which doth not seclude Christs own proper power as God but holds out beside his conjunction with the Father that in order of working he worketh from the Father And it is yet further confirmed in that he doth what he seeth the Father do Which seeing as that shewing also ver 20. though it be an expression fitted to our capacity and borrowed from among men who shew their children their skill by acting and practising thereof before them that they may imitate it Yet it is not to be understood as if Christs work were posterior to the Fathers work and done in imitation of his as is after cleared But it points out that unspeakable communication whereby the Father communicates unto the Sonne his nature will wisdome and power and so the Sonne in order of subsistence is from the Father and points out also that the Sonne knoweth the Fathers working because he works the same work with him and from him 7. The Sonne is not only joint with his Father in working or execution of his purposes but is upon all his counsels also and perfectly understandeth all his purposes So much also may be gathered from his seeing what the Father doth and the Fathers shewing ver 20. importing that he is conscious to all his Fathers counsel and working as having the same wisedome communicate from the Father to him 8. Christs workes are not only like unto the Fathers but the same in substance as flowing from one and the same essence and power for what he doth these things also doth the Sonne 9. Christ in working with the Father acts not as an instrument subordinate but as there is an unity in the work so also in the manner of it by the same power wisdome liberty authority c. the order of operation being observed for these things also doth the Son likewise or in like manner 10. Christ is joint with the Father not in one or some only of his workes but in all that he doth for whatsoever things he doth these doth the Sonne likewise 11. It is comfortable to the Church to be much in studying Christs excellency to look on his working as the work of God who can effectuate what he will and that the works which he works they are the works of the Father also and to see him on all the Fathers counsels and undertakings whereby beleevers may see nothing contrived from all eternity or acted within time but what he who is their Head and Mediatour also hath an hand in So much may be gathered from this doctrine whereby he sets out his own glory for our use Verse 20. For the Father loveth the Sonne and sheweth him all things that himselfe doth and he will shew him greater workes then these that ye may marvaile This unity and equality in operation betwixt the Father and the Sonne is againe repeated confirmed and amplified from several considerations 1. That this unity floweth from and is conjoined with the Fathers special love to the Sonne 2. That this communication of counsell and power in operation is universal as he communicates his whole essence and 3. He promiseth more ample proofes of this equality then they had seen in the late cure though they should make but little good use of it This promise of more ample proofes of his equality with the Father though it be verified in all the following instances to which this is a transition Yet as to them it is to be understood specially of his great miracles wrought afterward of opening the eyes of the blind raising the dead c. Whence learn 1. There is true love betwixt the Father and the Sonne accompanying their communion in essence and operation And Christ is beloved of the Father in a special manner not only as Mediator and man by vertue of the personal union but as God he is the object of his eternal love as being the substantial image of himselfe and the splendor and brightnesse of his glory for the Father loveth the Sonne and sheweth him c. See Prov. 8.30 And it teacheth us to tryst with the Fathers love by coming to the Sonne to be assured of it in him and as Christ is beloved and therefore gets the Fathers counsels so by studying to be beloved of God we are sure to get his minde and secrets in so far as is for our good Joh. 15.15 2. As the Father and the Sonne are alsufficiently blessed in themselves with the holy Spirit loving and delighting in one another without needing of the creature So it commends Gods love to sinners that he would send the beloved Sonne of his bosome to them and Christs love who would come out of the Fathers bosome who would have his delights among the sonnes of men also and would purchase to himselfe love and an object of love from among them And it should teach all to love him who is the Fathers beloved and in whom others are beloved So much further may be gathered from this the Father loveth the Sonne 3. Gods love is communicative and will manifest it selfe in effects according to the capacity of the party beloved so much appeareth in that unspeakable love of the Father to the Sonne the Father loveth the Sonne and sheweth him all things c. or communicateth his nature wisdom and power for operation with him which is expressed in termes taken from among men because of our weaknesse and ought to be spiritually taken up and not carnally conceived of And therefore also these termes of the Fathers shewing and the Sonnes seeing are made use of to prevent all carnal and grosse conceptions of this inexpressible communication from the Father and participation by the Sonne 4. Christ as he is and knoweth and worketh from the Father so he is not posterior but coeternal with him in his nature and attributes and worketh in the same time with him for he sheweth him not what he hath done but what he doth as being joynt with him in counsel
in himselfe so hath he given to the Son to have life in himselfe What Christ hath said in the two former verses is here confirmed that he can give everlasting life to beleevers and quicken those who are spiritually dead because Christ as God hath a fountaine of life equal with the Father communicate to him from the Father by eternal generation And this is a sixth instance and proofe of his equality with the Father Whence learn 1. The power and efficacy of the Gospel for quickening and keeping in the life of beleevers will never be rightly seen nor beleeved till we see that inexhaustible fulnesse that is in Christ for that effect who hath all fulnesse of life in himselfe as God to be forthcoming to his own as a cause of life in them and when that is seen difficulties will easily be removed Therefore doth he prove the truth of the former doctrine by this reason they shall live because he hath life in himselfe equally with the Father 2. No lesse is able to beget and keep in and cherish life in the elect and to revive it when it is decaying and ready to dye then that infinite and independent fountaine of life which is Gods own prerogative So much also doth this dependance teach No lesse can assure that the dead shall hear and that the quickened shall persevere in life then such a fountaine employed for that end So many invincible impediments are there in the way of our quickening and so many blasting stormes doth our life meet with 3. It is the propertie of God to be a living God that independent inexpressible life is his own essence and nature and he is the fountaine of all life in the creatures for it is Gods prerogative and a proofe of Christs equality with him that he hath life in himselfe 4. This property of life is common to each person of the blessed Trinity to the Father and to the Sonne Yet the Father is first in order in having of it and doth communicate it to the Sonne for of both it is said he hath life in himselfe and that the Father hath given it to the Sonne which is to be understood of his communicating it in communicating his nature with him by eternal generation And as for the humane nature this is only gifted to it in this respect that by the grace of the personal union the humane nature is assumed into the unity of person with him who hath this life by eternal generation 5. The Fathers communicating of life to the Sonne argues no inequality nor inferiority in the Sonne but he hath the same life infinitely independently and equally with the Father for as the Father hath it so hath the Sonne and he hath it in himselfe as the Father hath Such a fountaine and store-house have beleevers to trust to Verse 27. And hath given him authority to execute judgement also because he is the Son of man To confirme the former reasons and because they might be ready to stumble at what Christ said of himselfe when they looked on him in his humane nature Therefore he declareth that not only as God he hath a fountain of life equally with the Father but that he hath authority given him from the Father to execute or do judgement even because he is the Sonne of man By executing or doing of judgement of which ver 22. we are to understand a dominion and government over all things and particularly the power of life and death to condemne or absolve which will be especially verified in the judgement of the last day of which he speaketh ver 28 29. And Christ saith authority is given him to do this because he is the Sonne of man or as he is the Sonne of man Whereby we are not to understand his humane nature simple considered but his office and his humane nature as united in one person with the Godhead That because he is God-man the Mediatour of sinners and took on our nature for that end therefore he hath all power committed to him as Mediatour for the good of the Church the exercise whereof he fully entered upon after his resurrection Matth. 28.18 Rom. 14.9 Rev. 1.18 Philip. 2.8 9 10 11. And that in his humane nature though he be not advanced to the participation of divine properties yet he is advanced to that Lordship over all the creatures that he is capable of Rom. 14.9 Phil 2.9 10 and gifted with that dignity and authority to be in the unity of person one with him who is sovereigne Lord over all And he is the visible actor and Judge in these administrations which could be done by none but him who is God also and particularly in the last day wherein he shall be Judge in visible shape Act. 10.42 and 17.31 according to the prophecy of him under the same name Dan. 7.13 Doctrine 1. The eternal Sonne of God equal with the Father did in the fulnesse of time become true man in one person with his God-head for the Sonne of God ver 25. is also the Sonne of man 2. Mans nature is highly exalted in our head Christ his humane nature being not only advanced to that dignity above all creatures that it can be capable of in it selfe but being in the unity of person the same with him who is Lord over all and the visible actor of the works of the Godhead for the Sonne of man hath authority given him c. 3. As Christ hath from the Father a native dominion as God by eternal generation so he hath also a donative Kingdome as Mediatour God-man for the good of his Church whereby he not only ruleth over his Church but hath all power in heaven and earth and all things in his hand which may either hinder or promote her happinesse for the Father hath given him authority to execute judgement because he is the Sonne of man And this is to be looked on as better and surer in Christs hand who is our head then in our own 4. The redemption of lost sinners is so acceptable to the Father that he will not only accept a ransome but will honour the Redeemer and conferre dignity upon him for effectuating that work for because he is the Sonne of man and Mediatour the Father hath given him authority to execute judgement See Philip. 2.8 9 10. Joh. 10.17 5. Christ hath undertaken to work the work of redemption of sinners and so hath engaged himselfe to carry it through and the Father according to his Covenant with him hath invested him with what was requisite 〈◊〉 perfecting that work for he is the Sonne of man 〈◊〉 that end and therefore the Father hath given him authority c. 6. Christ in the work of redemption and administration of all things for the elects behoofe is the Fathers Commissioner and cloathed with a Delegate authority for which he is accountable to the Father for all those whom he hath given him and all their allowances and lots and for
motive to feed on him and reason to prove that feeders have life is taken from the uninion that is betwixt Christ and feeders on him That as meat is turned into the eaters substance so they and Christ become one and upon feeding there followeth a mutual inhabitation Whence learn 1. Union with Christ doth produce in souls a life begun in grace here and to be perfected in glory for Christ brings this indwelling as an argument to prove that feeders have life 2. Albeit such as do but taste of Christ and his goodnesse may spit out again what they have tasted yet true feeders will abide in him by constant dependance and uniting themselves to him that they may have life and feeding will make up this union for he that eateth my flesh and drinketh my blood dwelleth in me feeding draweth him to abide more and more in Christ and it makes up this union on the feeders part 3. As the true feeder is united to Christ and abides in him so Christ also doth abide in him by constant influence and quickening vertue to make him live and so the inhabitation is mutual for he dwelleth in me and I in him Verse 57. As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me A third reason proving that feeders have life and that life flowes from union with Christ is taken from Christs union with his Father and his being sent by him to do the office of a Mediatour Wherein he declareth that as the Father hath sent him to be a Mediator and soul-feeder to beleevers and as the Father who sent him liveth of himself and he the second person liveth by the Father so they who feed on him shall live by him Of this doctrine see in part on chap. 5.26 Doctrine 1. It is a truth to be much pressed and wherein we have need to be well rooted that life and spiritual well-being is to be had onely in Christ embraced by faith both as purchaser and appliar Therefore is this again inculcate he that eateth me shall live by me 2. Christ is such a fountain of vertue and life that even the dead may expect life by closing with him for life or to live by him is promised to feeders 3. Such is a beleevers interest in Christ that whatever Christ hath shall be forthcoming for him as he needs it for so doth the argument run that as he liveth so they shall live See John 14.19 4. The Fathers sending of Christ into the world to be the Redeemer and Saviour of his people is a sure pledge that feeders on him shall live seeing he will not frustrate the Fathers end but will do the work he is sent about Therefore is this used as an argument the Father hath sent me c. 5. As the Father hath a fountain of life in himself and the Son hath the same life communicate to him with his essence from the Father and this dwelleth in the man Christ by the personal union so this life of the Father and Christ is a pledge that beleevers shall live for as the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Beleevers life must be sure for which there is such a pledge and that fulnesse of the Godhead and life that dwels in the man Christ cannot but put life and preserve life in all that close with him Yea Christs living by the Father is not onely a pledge of our life but our life holds also some proportion or similitude to his For as he hath life communicate by eternal generation so by regeneration we are made partakers of the divine nature 2 Pet. 1.4 to wit in respect of qualities as he subsists in his life as man by vertue of the personal union with the Godhead so do we live by vertue of the mystical inhabitation or union with God by his Spirit And as he as man had a created life here and now lives gloriously at the Fathers right hand so by the gracious operation of Gods Spirit we shall be made conforme to Christ and partake of the same life for kinde 6. Albeit in our application of Christ we must begin at his crosse and death yet his whole person is forthcoming to make beleevers live Therefore in place of his flesh and blood he speaks generally he shall live by me pointing at his whole person Verse 58. This is that bread which came down from heaven not as your fathers did eate Manna and are dead he that eateth of this bread shall live for ever 59. These things said he in the Synagogue as he taught in Capernaum In the conclusion of this discourse 1. Christ repeateth his former doctrine pointing out his excellency as bread of life from his divine original his excellency above Manna and the effects of feeding on him 2. John designes the place where Christ preached his Sermon which was their Synagogue at Capernaum or the place where they of that City did assemble as the word signifieth for reading the Law and ordinary moral worship This erecting of Synagogues in the several places of the Land hath beene of old appointed by God for the peoples edification albeit they behoved to performe ceremonial worship in the Temple at Jerusalem See Act. 15.21 with Psal 74.8 And the designation of the place is recorded here to shew that at this Christ closed his sermon and that what is after recorded was onely occasionall and upon their removall or after they were gone thence From verse 58. Learn 1. The blinde and corrupt hearts of men are not easily brought to close with saving truths but either they do reject them or do soone forget and let them slip So much doth this inculcating of the commendation of this heavenly bread import 2. It is absolutely necessary that men do not halt nor hesitate in the matter of closing with Christ and feeding upon him but that over all impediments they take up their need of him and make use of him accordingly Therefore it is so much born upon them again and again 3. Ministers must not be weary to presse ill learned truths but their inculcating them is one mean to make them be received for therefore doth Christ tell the same things over again 4. One main impediment unto the successe of truth is mens natural inclination to their old errours and principles and their unwillingnesse to quit them for so is here imported that Moses and the Manna which came from heaven did so stick with them that they could dreame of nothing so excellent and therefore he takes pains to refute this 5. Christ being known in his true excellency and worth both in respect of his Original and the benefits which are conferred by him will be found farre above any thing men doat on and richly able to make them happy Therefore is he held out here as come down from heaven and making men
judging of men as in all other works and the Father is still with him as being of the same essence and as with his Ambassadour and servant acting according to his instructions Therefore saith he I am not alone but I and the Father that sent me where he proves the Fathers conjunction with him from his being his Father by eternal generation and from his sending of him 4 Christs union with the Father in judging is an infallible proofe that he cannot erre in that work It being impossible that he who is God one with the Father and who in all things walks according to his Fathers instructions should erre in any of his testimonies or records Therefore is it given as a reason why his judgement is true for I am not alone but I and the Father that sent me From verse 17 18. Learn 1. The Laws given by God do not serve for rules to direct or binde him who is supreme and above all Law but to be a rule and direction to these to whom they are given Therefore it is called your law not that they were the penmen or prescribers of it nor yet only because they gloried of it albeit they did little regard it in practice but because it was given for their use and direction 2. It is the will of God that as men should not be rash in private judging so in publike contraversies they should not proceed to judgement upon every report or single testimony but at least the matter must be proven by two witnesses for saith he It is written in your Law that the testimony of two men is true Not that necessarily every thing that is deponed by two witnesses is true for false witnesses may conspire to assert an untruth 1 Kings 21.13 Matth. 26.60 Acts 6.11 13. But the meaning of the Law is that at least there shall be no fewer testimonies to prove any thing And as great care should be had in examining witnesses to finde out if there be any falshood wherein even in persecuting of Christ the Pharisees were exact Marke 14.55 56. and for more security the Jewes put the witnesses to confirme their testimony by being first in executing the sentence Deut. 17.6 7. So where two witnesses concurre in one testimony the matter is to be accounted legally true and proven albeit the witnesses should lie 3. Albeit Christ as God be above Law yet his wayes are so just that the Law can have no just exception against him Therefore doth he confirme his assertion from their own Law For if the testimony of two men who are fallible and may deceive doth suffice to prove a matter to be true how much more is he to be credited who is witnessed unto by the Father and by himselfe as God witnessing of himselfe as man and Mediatour seeing these witnesses are truth it selfe who cannot lie nor be byassed 4. The truth of Christs offers unto lost sinners is so abundantly confirmed by unquestionable witnesses that none can call them in question without egregious wrong done to God So much also may be gathered from this double witnesse of himselfe and the Father that sent him 5. The Father and the Sonne albeit one and undivided in essence and operation yet are distinct persons and did distinctly bear witnesse in this testimonie concerning the man Christ and his offers as Mediatour for saith he I am one that bear witnesse of my selfe and the Father that sent me beareth witnesse of me Verse 19. Then said they unto him Where is thy Father Jesus answered Yee neither know me nor my Father if ye had known me ye should have known my Father also As before they carped at his testimony concerning himselfe so now little regarding what he said they carp at his other witnesse desiring to know who his Father was For they alleaging he had none but Joseph would look upon him to be as unfit a witnesse as they conceived himselfe to be or if he should call God his Father that would waken the old quarrel Chap. 5. 18 But Christ doth not stand to answer their question but declares they were both ignorant of the Father and him and ignorant of the Father because they knew not him Whence learn 1. Let truth be never so clearly held forth yet without the power of grace enemies will not be gained thereby but they will still jangle and set their wit and parts on work to finde out new cavils for so do they here all the fruit of Christs doctrine on them is a new taunting question where is thy Father 2. Where there is greatest conceit of parts and abilities there is ordinarily greatest real ignorance especially of saving truths in a saving manner for these great Rabbi's who think themselves able enough to hold up the debate with Christ yet this sentence from him ye neither know me nor my Father 3. Albeit the Father and the Sonne be two distinct persons Yet they are undivided in essence so that the one cannot be known without the other And particularly albeit devils may beleeve there is a deitie and tremble Jam. 2.19 and albeit Jewes and others may have some notions of him as Creatour of the world Yet there is no saving knowledge of God but in Christ Joh. 17.3 Therefore saith he ye neither know me nor my Father and particularly he asserts their ignorance of the Father because they knew not him 4. The divine nature did so evidently shine in the Sonne that whosoever knew what a deitie was might have seen it in him and whosoever took up his deitie were thereby forthwith led to know the deitie of the Father for saith he if ye had known me ye should have known the Father also And herein Gods gracious condescendence is to be seen who since his divine nature could not be comprehended nor taken up by us was pleased to reveal and manifest himselfe in his own Sonne the expresse image of his person cloathed with our flesh and to hold out this mirrour unto us in that word which is neare unto us and which doth prevent our anxious thoughts about ascending up to heaven or descending down unto the deep Romans 10.6 7 8. Ver. 20. These words spake Jesus in the treasury as he taught in the Temple and no man laid hands on him for his hour was not yet come In this verse we have a conclusion subjoyned to this first conference wherein it is declared that however he spake thus boldly and that in a place of the Temple where they had him as in a net and how ever their rage was great against him Yet none of them meddled with him God so ordering the matter because his time of suffering was not yet come As for this place the Treasury the Jewes had a chest in Joash his time wherein they received the peoples collections as they entred into the Temple 2 Chron. 24.8 c. and it seems they continued this practice afterward Mark 12.41 Luk. 21.1 But this was a room or chamber
that sinne and that such ought to be stoned Lev. 24.16 Blasphemy properly signifies the hurting of ones fame and being applyed to God imports the wounding and depriving him of his honour and glory which omitting rash and idle swearing is committed when men deny unto God what is due unto him when they attribute unto him that which doth not beseeme him when they ascribe unto man that which is due only unto God and when they curse and raile or reproach God his Word and works And for preventing hereof men should avoid unbelief and distrust pride and selfe-love and murmuring under dispensations 4. Such corruption may creep into a visible Church as even Christ may be accounted a blasphemer and his most precious truths condemned as blasphemy for so it was here we stone thee not but for blasphemy and which explains and specifies what they accounted blasphemy because that thou being a man makest thy selfe God Where they do indeed understand Christ rightly that he declared himselfe to be true God equal with the Father nor doth he contradict this but confirme it in the following answer Only they wrong him in accounting it blasphemy For albeit it be indeed blasphemy to assert that any meer man is God in proper tearmes though in some respect some men do bear that name ver 34. yet he had abundantly cleared before that as he was true man so he was true God also in the same person Verse 34. Jesus answered them Is it not written in your Law I said ye are gods 35. If he called them gods unto whom the word of God came and the Scripture cannot be broken 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Sonne of God Christ by two arguments vindicates himselfe from the imputation of blasphemy in asserting himselfe to be God The first in these verses is founded on that Scripture Psal 82.6 Wherein 1. He doth in general prove that it is not blasphemy to call a man god in some respects seeing Magistrates get that name Psal 82. 2. He argues upon this ground not barely that he may call himselfe God in the same sense that they get that name But from the lesse to the more thus If they be called gods who are in that office much more may I who am separate to an higher employment be called so without blasphemy But the Scripture which cannot be broken hath called them so Therefore I may be called so And this conclusion he propounds by way of question to shew the absurdity of their assertion his reason being considered and that their consciences could not decline this consequence For clearing the words and this reasoning Consider 1. The ground on which Magistrates are called gods to whom the word of God came may be understood of their calling to the office as it 's said of Prophets The word of the Lord came to them and so several Magistrates of the Jewes got their office by the Ministry of Gods servants bringing that office and call to them Not that a call ordinary or extraordinary to every office inferrs that title but only a calling to that office of power and authority It may as well be understood that the word came to them not so much in respect of their calling as that in that same Scripture cited God calls them so and so it is an exposition of that word in the Psalme I said ye are Gods that is the Word came to them and God speaking in it gave them that title Thus the Argument will run strong enough 1. Since the Word came to them and spake to them under that name it cannot be blasphemy to call men gods as the Jewes alleaged 2. If they who being on earth are spoken to and commanded and reproved by the Word get that title as is clear from that Psalme much more is it due to him who being from eternity with the Father in heaven and not in the world did stoop to come into it to perfect the work of redemption Consider 2. As for the ground whereon Christ argues that without blasphemy he may be called the Sonne of God that the Father hath sanctified him and sent him into the world We need not understand this sanctification only or so much of the sanctification and cleansing of his humane nature from sinne as of the assumption of his humane nature into the personal union and of his consecration from eternity unto the office of Mediatour upon which followeth his actual sending into the world in the fulnesse of time And albeit Christ in this first argument seems rather to refute the imputation of blasphemy then directly to prove how he is God which he doth in the following argument Yet there is much insinuate here that evinceth it As 1. He sets himselfe so far above Magistrates who get that stile as doth necessarily inferre he is God in a proper sense 2. The office of Mediatour in which he is employed is such as albeit his sanctification and sending into the world about it do not make him God Yet it doth evidence and give us to know that he is God seeing none but Jehovah could bear out in that office Nor doth the Fathers sending of him import any inequality seeing an equal may send an equal with consent yea an inferiour a superiour 3. He who is first sanctified before he be sent into the world did certainly subsist and was before his incarnation and coming into the world 4. It was no small part of his sanctification and sitting for his office that his humane nature was assumed into a personal union with his Godhead and this seems to be imported in his sanctification by the Father and that he calls himselfe not God as Magistrates were but the Sonne of God to shew not only that he is not God as secluding the Father but by eternal generation from the Father But also that this sanctification by the Father upon which he gathers this doth relate to the elevation of the humane nature into a personal union with the Sonne of God as well as to his office From these verses Learn 1. The written Word is the Judge and Rule whereby all contraversies in Religion must be decided Therefore doth Christ appeal to it is it not written 2. Whoever be against Christ or whatever skill or interest they pretend in Scriptures Yet the Scriptures will be still on his side Therefore doth he appeal to themselves if the Scriptures whereof they boasted did not clear him of blasphemy Is it not written in your Laâ— 3. The Scriptures are a great deep and full of treasures to be gathered by spiritual and sober observers Therefore doth Christ so solidly and profoundly reason from that text to his present purpose 4. Whatever be the different subjects of holy Scripture yet all of it is a Law in so far as men are obliged to rule their conversation affections faith hope and fear thereby Therefore albeit
power 13. It is the duty of all such as have souls committed to their charge to put them on Gods hand and to be earnest with him for his care over them as Christs example doth teach Father keep those whom thou hast given me 14. As the elect are committed to Christs charge to give an account of them so also is the Father engaged for their Conversion John 6.37 Isa 53.11 and for their preservation being converted as being not only his own given to Christ out of his love to them but as being engaged to Christ that he shall not be frustrate of the reward of his sufferings but have a seed to glorifie him eternally Therefore doth Christ not only constantly preserve them by his Spirit but doth leave that burden also on the Father Father keep those whom thou hast given me See John 10.28 29. 15. It gives great ground of confidence in Christs intercession for his people that he prayeth to his Father and their Father in him And believers in their addresses to God through Christ ought to take him up as Christs Father and theirs in him for by this warme title Father Christ would not only intimate his own familiarity but would give us a faire ground of hope that he shall be heard for us and direct us how to pray for our selves 16. Confidence of interest in God should be seasoned with much reverence in prayer and we should close with such attributes in God as are suitable to our conditions and petitions and may help our confidence for both these causes doth Christ adde that Epithet Holy Father to teach us that as he is a Father so he is Holy and reverend and that none who draw near to him should entertain motions or desires contrary to his holinesse and to assure us that a petition for preservation from the evil of the world cannot but be acceptable to an holy God and that he who is the holy God is able to preserve and continue them holy and will not make void his promise to his Son concerning his given-ones Thus is his holinesse engaged in every promise Psal 60.6 and 89.35 17. God who hath undertaken the preservation of his people doth hold out in himself sufficient ground of confidence that he is both able and willing to do it and can finde reasons in himself for it for so is imported in this keep them in or through thine owne Name which imports both that Gods Name or what he hath revealed of himself is a strong tower to which they may flee there being sufficiencie of power wisdom mercie immutability c. in him to keep them safe on all hands as also that he will preserve them because his Name is called upon them and for his Names sake and because his glory is engaged and will shine in so doing whatever they be in themselves and because he can reveal his Name and make his Name known unto them that they may cleave to him and be preserved 18. Only these who are given to Christ have assurance of divine protection and preservation and all of these have warrant to expect it even the smallest and weakest as well as the greatest Apostle Therefore is the prayer conceived generally wiâ—hout â—â—stâ—â—ction to the Apostles only keep those whom thou hast given me all of them and only them 19. Union among the children of God in judgement Rom. 12 16 affection Gal. 5.14 15. and practice evidenced by entertaining society Mal. 3.16 condescendence Rom. 12.16 and mutual admonition Col. 3.16 is a special blessing and fruit of Christs intercession the great fruit of their preservation by the Father from the evils and snares of the world and the condition and state wherein they may expect all other promised and needful blessings Psal 133.1 3. Therefore doth he comprehend all the good things intended for them in this one that as they have many bonds of union Eph. 4.4 5 6. so they may be one and in being one participate of the blessings purchased by him and evidence their pâ—eservation from the snares of the world and their being kept near God keep them that they may be one And as this is a singular mercy among professours of all sorts so especially among Ministers such as the Apostles were 20. Albeit this union among the people of God cannot any way equal that incomprehensible union betwixt the Father and Son Yet it ought and will in some measure resemble it and look heaven like And that partly in respect of the strictnesse of the union they being in their own measure one in nature judgement will and operation as the Father and Son are and partly in respect of the sweet exercises of holinesse truth and righteousnesse wherein they are united as the Father and Son do eternally delight each in other For this cause doth he pray that they may be one as we are 21. Whatever be the bonds tying Christians together Eph. 4.4 5 6. and whatever prudential considerations and motives they have to induce them to obey the command of God in keeping together in unity as Gal. 5.15 and else where yet it is only the power of God that can keep the bond of unity inviolable and unlesse he keep them near him and free from the evils of the world their union will break and there being over powered with flesh will break out in the bitter fruits of strife and division Therefore saith he Holy Father keep them that they may be one as we are Ver. 12. While I was with them in the world I kept them in thy Name those that thou gavest me I have kept and none of them is lost but the Son of perdition that the Scripture might be fulfilled This petition Christ presseth by three Arguments The first whereof in this verse is taken from his care of these given him while he was bodily present with them He had such a care of them as he can make a fair account that none of them are lost Only Judas was gone who though he were chosen to the Apostleship chap. 6.70 yet was never given to be redeemed or saved by him but was one destinate to perdition of whose defection and ruine the Scriptures speaking of him under the type of Achithophel and other of Davids enemies Acts 1.20 with Psal 69.25 and 109.8 had foretold From which Christ would inferre that he being not to quit his charge which he exerceth with the Father still but to remove from them in respect of his bodily presence as v. 11. and 14. therefore the Father must keep them that his pains be not lost Whence learn 1. Christ the Son of God did for a time condescend to be present with his people in humane shape as for other ends so to testifie his tendernesse and respect to their infirmity Matth. 9.15 16. and to give a proofe that he will still be tender of his people for I was with them in the world 2. There is no time wherein disciples while they are in
histories record he went to Asia the lesser where he did propagate the Kingdome of Christ not onely by preaching unto them but by writing at the direction of the Holy Ghost to the edification of the whole Church as appeareth by his Epistles the Revelation and this Gospel whereof he declareth he was the Penman John 21.20 24. His scope in this Narration of the History of Christ is to prove that Christ-man is also the very Son of God and to clear up the way of salvation through faith in his Name as he declareth Chap. 20. 31. And more particularly the time and occasion of his writing of it as is recorded in Ecclesiastical history was That during the time of his exile in Pathmos where he wrote the Revelation the Churches in Asia were infested with many seducers publishing their pernicious errors as may be gathered also from his Epistles to the seven Churches there Rev. 2. and 3. and namely with Ebion and Cerinthus who denied the divinity of Christ Therefore after his return and so long after all the rest of the Apostles were dead he is set on work by Christ to write this Gospel and adde this witnesse to the other three to make up a most perfect narration for the use of the Church in all ages Wherin he doth in a very sublime way describe and assert the person natures and offices of Jesus Christ against all the errors of that time or which might afterward trouble the Church and as the beloved Disciple that had lien in his Masters bosome he soareth very high in speaking of the great mystery of godlinesse In his narration he doth not insist to repeat what had been sufficiently recorded by the other Evangelists but pitcheth chiefly upon some noted and special actions of Christ adding thereto divers of his excellent Sermons upon the chief points of Christian Religion together with his solemn Prayer before his passion which in the Lords holy and wise providence had been reserved for such a time and such a Penman and wherein the deepest mysteries of saith and the rich treasures of the godlies comfort are clearly and satisfactorily pointed out The parts of this History are 1. A descrition of Christ to ver 37. of Chap. 1. 2. A narration of the execution of his offices in his doctrine and actions during the time of his life and ministry to Chap. 18. 3. The history of his death and sufferings Chap 18. and 19. 4. The history of his resurrection with some passages confirming the same Chap. 20. 21. CHAP. I. IN this Chapter first John describeth Christ the subject of the Gospel pointing out his divinity and his manifestation of himself to the world before and by his incarnation to v. 15. Next he confirmeth this doctrine from sundry testimonies of John the Baptist concerning Christ to v 37. Lastly He relateth the calling of five disciples to the end of the Chapter Verse 1. IN the beginning was the Word and the Word was with God and the Word was God In the first part of the Chapter John asserteth the divinity of christ v. 1 2. and confirmeth his assertion and proveth his subsistence and manifestation of himself to the world before his incarnation v. 3 4 5. Then to make way for the doctrine of his manifestation in the flesh he begins with the sending of John the Baptist his forerunner v. 6.7 By occasion of whom he describeth yet more of Christ his excellency and dignity in his manifestations and offices to v. 14. And in the last place he describeth his incarnation and proveth that he became God and man in one person ver 14. In this verse the Godhead of Christ is asserted and confirmed from his eternity from his coexistence and society with the Father and by expreâ—s assertion declaring him to be true God one in essence with the Father and the holy Ghost Doctr. 1. Christ is called the Word both here and ver 14. and 1 John 1.1 and 5.7 Rev. 19.13 and elsewhere not only because he is the chief subject of the written Word or Scripture being the promise made and often repeated in the Old Testament He in whom all the promises are Yea and Amen the substance and truth of all the Law-types and shadowes the end of the Law and kernel of the Gospel But further because as a word is a mean of revealing a mans mind to others so Christ hath revealed the Father in his own person being the brightnsse of his glory and the expresse image of his person Heb. 1.3 so that God is to be taken up and is savingly known onely as he hath revealed himself in Christ And in his office as he is the wisdome of the Father Prov. 8.12 22 23. and knoweth all the Fathers secrets so he is the Word of the Father as declaring him his minde and will to the Church in all ages Matth. 11.27 John 1 18. 2. As Christ in his person natures and offices is the great Theame of the Gospel and ought to be the matter of our studie so particularly it is needful that beleevers do know and take him up as God Not onely that they may avoid errours concerning his person but That they may see how little need he had of the son of men whom yet he came to seek and save for their own good not to receive from them but to give unto them That their faith may be led through the vaile of his flesh to this rock of his God head where it will get sure sooting in his essence and attributes against all assaults That the ignominy of his Crosse may not obscure his glory but they may have high and honourable thoughts of their humbled Lord in his lowest estate That they may see the infinite worth that is in his sufferings to satisfie justice and to expiate sin considering the dignity of his person And That this may teach them rightly to receive his doctrine and not to be ashamed of his truth and the profession of his Name or to suffer for him who is so excellent a Lord for these among other reasons doth John begin this Gospel with so sublime a description of the Godhead of Christ 3 The Godhead of Christ doth appear in his being eternal and that he had his proper and perfect subsistence not onely before his incarnation but before the first point of time wherein God began to create all things for In the beginning was the Word He doth not say as Moses Gen. 1.1 whom he imitates in this beginning of his Gospel In the beginning God created the Word but in the beginning when all things created got a begining the Word was and did actually subsist He thus describeth his eternity that he was in the begining because there is nothing before the first period of times beginning but eternity and because our shallow conceptions can follow eternity no farther but onely over the border of time 4. Christ as God is a person distinct from the Father yet undivided
amplification inculcate and without him was nothing made that was made Where without him as a Creator doth not seclude the rest of the persons who are with him in their order of operation in that work but clearly secludeth him from being a creature or any thing that was made 4. It is useful and profitable for believers to read the Godhead of Christ as shining in the creation of all things by his omnipotent power Wherein they may read a ground of interest to go to him as his own creatures when other relations are obscured as Psal 119 73. They may see omnipotent power able to produce what they need of very nothing Rom. 4.17 and able to make a new work of creation in their regeneration 2 Cor. 4.6 Ephes 2.10 And They may see all creatures at his command who made them and that they who are his servants and under his protection need not fear any creatures Isa 51.12 13. for these among other causes doth John point forth the Divinity of Christ as shining in this glasse and mirrour all things were made by him c. Ver. 4. In him was life and the life was the light of men A further manifestation of Christ and proof of his Godhead and subsistence before his incarnation appeared in his communicating of further excellency to some creatures then their bare being as life to all living creatures which was derived from him and preserved by him And unto man with his natural life the light of reason and understanding also together with holinesse and the image of God which was implanted in him at first Doct. 1. It doth set forth the glory of Christ and is a proof of his Godhead that all creatures that live have and hold their life of him not as an instrument but as the fountaine from whence their life floweth and is preserved for in him was life Not onely hath he life in himself essentially from the Father John 5.26 but the life of all living creatures was in him as in the fountaine cause as the streame is in the fountaine and the rayes of light in the Sun and in him still as the preserver when it is given as the fountaine constantly feeds the stream that it dry not up for in him we live Acts 17.28 and he upholdeth all things Heb. 1.3 2. Believers ought to study the Godhead of Christ their head as shining in his giving life to all living creatures and their having their life still in him That when they shall observe such variety of living things from the least to the greatest fed by that fountaine they may come confidently to him for life and quickning as to him who can create life can restore a soul and quicken a dead piece of clay That they may not be discouraged by their basenesse when they come to him who disdains not to communicate life to the basest worme and smallest midge that they may hold their spiritual life of him and by abiding in him in whom life still is even when they get it and that they may not fear the decay of their life when they dwell in him in whom the inexhaustible fountaine of life is who preserveth and continueth the life of all creatures So much doth this proof of Christs Godhead teach in him was life 3. In the creation man was exalted not onely above lifelesse creatures by having life but above all creatures except Angels by being endowed with a reasonable soul and a faculty of understanding and with the image of God consisting in the lightsome and sweet estate of clear knowledge in the understanding of holinesse and righteousnesse in the will and of peace joy and comfort in the affections for the life was not onely the life though man have life but the light of men he was endowed with a life of light 4. The reasonable soul of man and the image of God wherein he was at first created was Christs gift not as Mediatour which office he did enter upon but after the fall but as the Son of God working with and from the Father By which work his Godhead is proven the rayes of his glory shining so brightly in the making of man that little world and especially of his most noble part the soul that none can consider themselves rightly but they will see a finger of God in that work for this is another proof of his Divinty the life or the Son of God the fountain and preserver of life in living creatures was the light of men or their life of light was from him as the fountain and preserver as was before said of life 5. Christ the Son of God by creating man after his own image and enduing him with a reasonable soul hath not onely laid obligations upon him not to employ these noble endowments against their Maker But he hath also given an especial pledge of his own respect to mankind and a proof of his power as Mediatour to restore that image of God which he at first implanted in him As also of his infinite and perfect knowledge of all things for his peoples good and of that life of light and felicity which he enjoyeth in himself with the Father and holy Spirit to the sight and fruition whereof he will at last bring beleevers in such a measure as finite man can be capable of for therefore is this proof of his Divinity held forth by John for the instruction and comfort of beleevers Ver. 5. And the light shineth in darknesse and the darknesse comprehended it not A further proof of Christs Godhead and of his subsistence and manifestation of himself before his incarnation is taken from his dealing with man after the fall He who is light in himself and the fountain of light in man did by divers means shine in mans understanding and before man now darkned by his fall but was not entertained nor taken up as becometh This is chiefly to be understood of the sparkles of the light of nature shining in the darkened minde of man Rom. 2.15 And of Christs shining in the view of all men in the works of creation holding forth his eternal power and Godhead with the Father Rom. 1.20 though natures light could not by these meanes take him up nor acknowledge him Not secluding also as is cleared from ver 10 11. where this subject is enlarged his shining in the Church in all ages after the fall of man to his incarnation as well as after it as God and Mediatour by Divine revelation types and shadows and other means In which respect though some did acknowledge him as God and Mediatour yet no man was able so to do as at no time else by the strength or light of nature and very few did acknowledge him at all considering their natural darknesse in the predictions and types pointing him out Doct. 1. Man is fallen from that life of light and comfort whereinto he was created and is become a dark masse of sin and misery darkened in his minde
the certainty of his doctrine it being perfectly known as by eye-sight This way of certainty by seeing is attributed to Christ v. 32. as proper to him who was in the bosome of the Father and taking it thus strictly while Christ saith we have seen it may be understood of the whole Trinity bearing witnesse with him John 8.16 29. 1 John 5 7. But taking this seeing more largely the expression seemeth rather to take in John the Baptist who was the present publick witnesse with Christ at that time and who as others Prophets and Apostles had the certainty of what he preached in his own measure from Christs illumination and did indeed preach what was most certain and what Christ revealed out of the bosome of the Father though few did believe and embrace either Christs testimony or his Doct. 1. Where Christ hath men to reprove for ignorance there will be also unbelief found that is blame-worthy for not only cannot ignorant men believe but in many things men are bound to embrace truth by faith though they cannot comprehend them by natural reason and so unbelief is the cause of not closing with these high mysteries therefore doth Christ challenge Nicodemus for not receiving the witnesse or not embracing this truth by faith resting on the Authority of God the Revealer 2. Ill Scholars that come to Christ may be led back to see more of their misery common to them with others that so they may not rest on any thing they think peculiar in themselves but be stirred up effectually to studie to profit therefore doth Christ shew Nicodemus that he was lying yet in the common sin of others Ye receive not c. 3. Whatever mistakes men have about spiritual truthes yet they are infallibly certain in themselves and infallibly known to Christ who revealed them out of the bosome of the Father as the sure ground of our faith and that he cannot mislead such as he teacheth therefore doth Christ so gravely assert and inculcate this principle Verily verily I say unto thee we speak that we know and testifie that we have seen The latter word explains the former that he is as certain of it as of a thing seen though not with bodily eyes 4. Such is Christs condescendence as to take in sinful men with him in the same yoke of bearing witnesse to the truth and of partaking in their measure in the same honour with him the chief Shepherd and of holding out the same infallible truth with him from the Word though their perswasion and certainty of it be from his gift and inferiour to his therefore saith he we speak c. John being a conjunct witnesse speaking the same sure truth and knowing it certainly in his measure though Christ knew it in an higher way both as God of himself and as man by vertue of the personal union 5. As it is no strange thing to see men however they may hear yet not liking embracing nor believing most certain and saving truths even when spoken by Christ himself so the certainty of divine doctrine will aggâ—eage the sin of unbelief for saith he we speak that we do know c. and ye receive not our witnesse His doctrine is called a testifying and witnesse as being both certain in it self such as solemn depositions of faithful men are and a standing testimony against them who beleeve it not Verse 12. If I have told you earthly things and ye beleeve not how shall ye beleeve if I tell you of heavenly things The second ground upon which Christ reproveth and aggreageth his unbelief is the plainnesse of his doctrine Christ had spoken of heavenly things in a plain way under a similitude taken from earthly things as v 8. and if he did not comprehend and believe them so what would he do if they had been spoken of as heavenly things in a stile suitable to their own nature Doct. 1. It is the will of Christ that teachers of souls do not affect high and lofty stiles and quaintness of expression but that in doctrine they descend as low as may be and accommodate themselves to the capacity of people for herein Christ commends his own love in drawing the copie I have told you earthly things 2. Even spiritual things when they are spoken of under earthly similitudes are but earthly things in comparison of what they would be being spoken of in their own language and termes therefore he calleth them being so expressed earthly things in comparison of heavenly things expressed in a suitable stile There is an eminencie in these things above what any similitude can expresse and when we come to know as we are known we will finde it so 3. When all is done that can be to bring down spiritual things to a peoples capacity yet there is no power in men of themselves to understand or close with them for Christ found it so I have told you earthly things and ye believe not and Ministers need not think it strange if their doctrine be no better entertained then Christs was 4. The plainnesse of doctrine doth aggreage the sin of ignorance and unbelief and make it more inexcusable for it is a challenge I have told you earthly things and ye beleeve not c. 5. Such as are rightly convinced of their dulness in taking up spiritual things when plainly expressed will much more see their inability to take up these things in their own nature and however this will stand as a witnesse how far men are from knowledge or closing with spiritual things for so doth Christ hold out If I have told you earthly things and ye beleeve not how shall ye believe if I tell you of heavenly things Verse 13. And no man hath ascended up to heaven but he that came down from heaven even the Sonne of man which is in heaven If we understand these words properly of ascending to heaven and enjoying eternal felicity it doth indeed hold good that onely Christ entereth there by his own vertue and all others onely through and by him and so the scope of this verse will be the same with verse 14 15. of which in its owne place But the dependance on the former purpose and the expression of this in the by-past time whereas Christ was not yet ascended in his humane nature leads us rather to understand this ascending to heaven figuratively of comprehending heavenly mysteries and entering on Gods Councel concerning the way of salvation as it seemeth to be understood Rom. 10.6 8. with Deut. 30.11 12 14. And so the meaning is that no man of himselfe can know or take up these things that being Christs prerogative who manifested himselfe from the bosome of the Father in our nature and yet as God is still in heaven and thus Christ having reproved Nicodemus for his ignorance doth yet shew the remedy thereof in himselfe Whence Learn 1. Christs sharp Word is not his last Word to his own but when he hath chalenged most sharply
Progenitors for she boasted Jacob was their father who gave the well and therefore sleighted the offer of a better as being well enough in her own conceit 5. None are so ready to boast of antiquity and of interest in pious Progenitors as they who have least cause so to do for saith she our father Jacob gave us the well and drank thereof himself c. and yet they were but heathens who had come in the room of Jacobs children who had forfeited their right and however they were far from Iacobs spirit who would satisfie their soule with that which only supplied his bodily necessity and served his cattell as well as him 6. It is a notable injury done unto Christ to plead any antiquity or succession to it in prejudice of him or his truth or to cry up any above him for it was her fault to cry up Jacob and her interest in him that she might fleight him and his offer Art thou greater then our father Jacob c 7. Sobriety and a simple way of living albeit it may be found among Pagans yet it is a notable ornament to grace in the godly when nature which is content with little is not over-charged with creatures to the dishonour of God abuse of the creatures and prejudice of mens better estate and when men by their carriage declare that their bodies and flesh is not their best part which they care most for so much doth Jacobs practise contenting himself to drink of this well with his children and cattel teach us Verse 13. Iesus answered and said unto her Whosoever drinketh of this water shall thirst again 14. But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life Christ in his third speech to this woman doth not carp at her contradicting and carnal humour but points out the excellencie of his offer above what she gloried in from the effects of both The water she spake so much of as all other outward contentments could not give any abiding satisfaction even to the body but his living water should have enduring and lively effects and satisfaction till it were compleated in glory Whence learn 1. A great cause of mens despising of spiritual things is their ignorance of them and of their excellencie and worth therefore Christ taketh so much pains to clear this 2. A special mean helping to point out the worth of spiritual things is to compare them with earthly things and take up the superexcellent worth that is in the one above the other for thus doth Christ commend this living water 3. Whatever pains men take to follow after or drink up outward contentments yet they will finde no abiding satisfaction therein and will sooner drink them dry then quench their own thirst for what is said of this water is true of all things of the same kinde 4. The Lord hath so ordered it that mens outward necessities should recurre often upon them after the use of means that so they may be humbled and made to depend constantly on Providence and to seek better things yet with the thankful use of what they have And in particular God hath put men to much trouble to uphold a cottage of clay and hath framed it so as to need constant new supplies that we may minde our mortality daily so much doth this dispensation of Providence point out Whosoever drinketh of this water shall thirst again 5. The water of life albeit Christ did purchase it yet it must be his free gift to us who cannot buy it and his offer includeth a promise of giving it to every one who will receive it in the due order and that indifferently without respect of persons for so much is imported in that he calleth it the water that I shall give him he saith not I can give but I shall give him to wit if he will receive my offer and that indefinitely whosoever he be 6. Who so partakes of the true grace of God it will so refresh and satisfie him as to quench his thirst after vanity and earthly delights and make them tastlesse and to give him contentment in the want of all things so much is imported in part in this promise VVhosoever drinks of this water shall never thirst 7. Albeit such as enjoy the grace of God in part will still need and desire more of it and feed in part on hunger and thirst while they are within time 1 Pet. 2.2 3. Matth. 5.6 yet they shall never fall again under a deadly thirst of total want of this water a seed still remaining in them and their mouth being still at the well they are rather quenching thirst then thirstie and when they have gotten their full draught at the end of their race they are satisfied and never thirst any more for so much also is included in this promise he shall never thirst 8. Whosoever receive the true grace of Christ in any measure get also the Spirit of Christ as the fountain to make grace thus enduring in it self and its effects for the water shall be in him a well of water 9. The Spirit and grace of Christ in believers is not a stream or a pond that may run dry but a well and springing well of inexhaustible fulnesse vertue and refreshment nor is it such a well which may rot and make water ill tasted but it is a springing well still fresh and where the Spirit is entertained formality will be a stranger nor is it only a spring to abide within its banks but a well of water springing up or leaping up and watering all about The Spirit and grace of Christ floweth out in all the carriage of men who receive the same making them fruitful and never to have done with duties but the more they do still the more before their hand and active and vigorous in them as a well boiling up It floweth out also upon others unto their good and edification according to the station and vocation wherein God hath placed them 10. As the truly godly have no tearme-day of Religion but eternity and their desire is to keep fresh till the end so where the Spirit of Christ is he will still be venting of his vertue and riches from day to day and letting out more and more to the sinner till eternity come wherein all the banks of incapacity sin distance ignorance mortality c. being broken down and the windowes of heaven being opened this stream and well becometh an Ocean and grace smothered here under corruption and infirmity gets leave to expatiate it selfe in glory for It shall be a well of water springing up into everlasting life Verse 15. The woman saith unto him Sir give me this water that I thirst not nor come hither to draw The woman in her reply expresseth a desire to have this water for her own ends Whence learn 1. The bars of
Waving an ordinary exception which might be moved against his testimony of himself verse 31. be cleareth that the Father had by many witnesses testified concerning him verse 32. Namely By the testimony of John the Baptist verse 33. a witnesse whom though he produced not because he needed it but for their good verse 34. yet one who was truely eminent and whose eminencie might condemne their inconstancie verse 35. By the works he did verse 36. By his immediate testimony from heaven of whom they were ignorant and looked nothing like his manifestations to them verse 37 38. By the testimony of the Scriptures verse 39. 2. Unto these he subjoynes chalenges for several faults Namely for their wilful unbelief in not coming to him verse 40 though he sought them not for any need he had of them verse 41. for want of the love of God verse 42. for not embracing him whereas they would receive a seducer verse 43. and for their pride and vain-glory which causes their unbelief verse 44. 3. Because of these evils he warneth them of being accused and judged before the tribunal of God assuring them that even Moses would be against them verse 45. Seeing they could not beleeve Moses who wrote of him since they beleeved not him verse 46. and it was no wonder they sleighted him since they beleeved not Moses verse 47. In this verse we have a transition wherein Christ obviates an ordinary objection against the former part of this Apology to wit that his testimony of himself could not be authentick of which also John 8.13 Christ by this sentence doth not grant this as true for the contraâ—y is asserted John 8.14 but onely by way of preterition passeth it to make way for the following testimonies confirming his testimony of himself that hee might let them see he had witnesses beside to convince them though he were silent Whence learn 1. In reading of holy Scripture great care is to be had for finding out the true sense thereof and that we be not drawn away by what it seemes to say at first view to take up a sense contrary to truth and other clear Scriptures And particularly words spoken by way of objection or preterition and giving and not granting are to be distinguished from affirmations for so is this to be understood if I beare witnesse of my self my witnesse is not true to expound it otherwise were to contradict truth 2. Albeit that men may lawfully speak that which is true of themselves when they have Gods call unto it Yet ordinarily such is the frailty of any who is a meere man that he is but a bad witnesse in his own cause being but a liar and so subject to erre being readily poisoned with self-love in what concerneth himself and being ready in what is true to seek himself for upon this truth is this objection grounded which had some colour if Christ had been only a man 3. Albeit Christ be of himself the Amen the faithful and true witnesse Rev. 3.14 to all that know him yet for further confirmation of his people and for conviction of wilful opposers he is content to deny himself and produce witnesses to testifie for him So much doth this preterition and proceeding to the testimonies teach us Verse 32. There is another that beareth witnesse of me and I know that the witnesse which he witnesseth of me is true Albeit this verse may be understood of John of whom verse 33. who as he testified of Christ so Christ commends and alloweth of his testimony Yet it seemes rather to be understood of the Father who is the other witnesse with himself John 8.18 And it doth point not so much at any particular testimony of which verse 37. As in general sheweth that all these ensuing testimonies had authority from him Concerning this testimony Christ declareth his perswasion of the truth and certainty thereof Whence learn 1. Albeit that Christ the true and faithful witnesse be oft-times accounted so infamous in the world as not to be beleeved yet as he is above all proofe to his own so he wants not witnesses to testifie for him So much doth his producing them in this Apology teach 2. As Christ came into the world in obedience to the Father and to bear witnesse of him so was he assured to be avowed and owned of him and accordingly found so and as he honoured the Father so did the Father honour and beare witnesse of him for there is another that beareth witnesse of me 3. Christ as he is one in nature and essence with the Father so is he a distinct person from him for he is another that beareth witnesse 4. Gods testimony concerning Christ is undoubtedly true and to be rested on and all other testimonies are therefore true because Gods authority is interposed in them for the witnesse which he witnesseth of me is true and the rest of the testimonies have weight because they are his testimonies 5. It is not enough for our comfort that we have Gods testimony approving us but we should know that it is so and ought to study the certainty and sure ground that is in such a testimony that it may bear us up against all opposition and enable us to avow it and having beleeved to speak as we stand in need Therefore Christ having asserted that the Father beareth witnesse of him doth subjoyne and I know that the witnesse which he witnesseth of me is true as resting upon the truth and reality that is in such a testimony Verse 33. Ye sent unto John and he bare witnesse unto the truth The first particular witnesse produced here whereby the Father testifieth concerning him is John the Baptist who without any partial respect to Christ did simply bear witnesse to the truth concerning him And this testimony he presseth from their own practice who seemed so much to respect him as to send honourable Commissioners to him chap. 1.19 And to be willing to stand to his testimony concerning the Messiah yea and to offer that honour to him if he would have accepted it And therefore they were bound to esteem of his testimony especially when they sound him so self-denied as not to seek his own honour Whence learn 1. It is the duty and commendation of Christs Messengers to be witnesse-bearers for him and with zeale and fidelity to publish his excellency upon any hazard And they ought to assume no more to themselves but to be Heraulds of his praise that sinners may be drawn to him for John bare witnesse unto the truth concerning Christ See chap. 1.7 2. Faithfulnesse is the great ornament and duty of Christs witnesses that without any by respect they publish onely what is truth and that nothing which is truth be it of lesse or more importance want a testimony from them as they are called to it for he bare witnesse unto the truth was his commendation in this testimony and it is a pattern to all others And Christ thus describes his
season They are subject as well as others to the common condition of mortality and oft times they spend themselves speedily with burning and shining to others yea and are hastened out of the world by persecution Beside the Lord by removing of them doth put an end to their toile and call them to enjoy the fruit of their labours doth chastise the ingratitude of the world and exercise his own in it and doth make way for setting forth the riches of his glory in raising up and creating new stars in their place for here it is said of John he was a burning and shining light but now is put out and gone 7. When Christs faithful servants are dead and gone yet their commendation liveth in his estimation Therefore doth he commend John when now he is gone by death or at least is in prison 8. A sound and powerful a cleare and lively Ministry may have strange effects even among unrenewed people The excellency of their doctrine when it shines among a people who have long lien under the darknesse of ignorance and superstitious traditions the countenance of Ministers from great men as John had from Herod the excellency of their gifts together with a common work of the spirit upon hearers may produce strange effects in them who have no true grace nor faith for saith he ye were willing to rejoyce in his light there was none but John in their account and they were much taken up with him 9. Mens affections may be much aloft and they may have great fits of joy and delight through the novelty and excellency of doctrine and through some apprehension of that at a distance which the Word speaks of who yet have no sound grace as never having been humbled for sinne nor laid hold on Christ on whom alone sound joy is founded Phil. 3.3 for these temporaries were willing to rejoyce or delighted to rejoyce See Matth. 13.20 21. Mark 6.20 Heb 6.4 5. 10. It is also an evidence of mens unsoundnesse when they are more taken with men and with their gifts as their own then they are affected with God as the Authour of these gifts or do finde his power accompanying the exercise of them in effects upon their hearts for they rejoyced in his light or in that light as his not seeing nor feeling God in it 11. Temporary motions wrought in men by a lively Ministry are not to be leaned to by themselves nor are Ministers to look much to the respect that comes from such for it will be but momentany Their unsoundnesse will not beare out and when Ministers meet with discountenance from great men and with the crosse and do touch their darling sinnes they will give over for they were willing to rejoyce but for a season or an hour and particularly they rejected him when Herod turned his enemy and when he did testifie concerning Christ whom they liked not 12. Mens temporary sits will be a witnesse against them after they have made apostacy and their respect to a Minister will witnesse against their not receiving his message for their former carriage is now a check to them for their Apostacy and they are declared to be perverse who when they could upon no pretence reprove John but must admire him yet they would not credit his Testimony of Christ Verse 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same workes that I do bear witness of me that the Father hath sent me The second particular testimony produced by Christ whereby also the Father witnesseth concerning him is that of his works in doing miracles and the work of redemption which he declareth to be a greater witnesse then that of John and that they prove abundantly that he is sent of the Father as the Messiah and Saviour of the world Whence learn 1. Albeit our hearts be naturally jealous and suspitious of divine truth and of what Christ saith of himself yet he hath abundance of witnesses for curing of this disease and putting us beyond all cause of suspition for beside John he hath more and greater witnesses that in their mouths every word may be established 2 Corinth 13.1 2. Christ is willing and ready to give proof of his excellency not onely by his own or others words but by his working really to prove it to their sense and satisfaction for he hath a witnesse of his works 3. Christs workings are not dumb works but are speaking testimonies of his glorie and we never take them up rightly till we see that in them for his works do beare witnesse that the Father hath sent him as his own Sonne to be the saviour of the world and that he is not contrary to the Father in his working as they alleadged 4. Albeit the testimony of the meanest instrument concerning Christ being according to the Word is as true as any other witnesse yet if we respect degrees of convincing evidence the testimony of Christs own works is a clearer confirmation of his Godhead office and doctrine then the best of mens testimonies For not only is this testimony more intrinsccall then the commendation of another but his doing these things that were fore-prophesied of the Messiah is an undeniable proofe and therefore he remits John to it Matth. 11.3 4 5. and his doing of them in his own name proveth that he did them of himselfe from the Father Therefore saith he that his works are a greater witnesse then that of John proving that the Father hath sent him For he could not have done what he did not only by way of confirmation of the doctrine of the Scriptures which seducers by their miracles do not Deut. 13.5 but so agreeable to predictions of Scripture concerning the Messiah if he had not been God and sent of the Father and if he had called himself what he was not And albeit Prophets and Apostles wrought great miracles who were not the Messiah Yet this infringeth not the clearnesse of this Testimony for these miracles did only confirme their calling authority and doctrine and that they were what they called themselves which was not that they were the Messiah and so do Christs miracles confirme his doctrine and what he said of himselfe Next they were but instruments and that not of the miracle but of the Word and signe by which it was done and they expressely declared that it was not in their own name or power any such thing was done Act. 3.12 16 But Christ was principal agent and wrought them in his own name and in this respect he did the works which none other man did Joh. 15.24 5. All the works that Christ did were entrusted him from the Father not only to undertake but to finish and perfect them As God the Father did communicate his nature and operation with him and as Mediatour he had a commission by the common counsell of the blessed Trinity for they were the works which the Father gave
darknesse of ignorance nor under the power of the wayes of darknesse or under the danger of outer darknesse And albeit sometime they may be left under a dark condition wanting comfort and feeling wrath Isa 50.10 Yet neither is that their allowance nor shall they constantly walk so or be left altogether under such a condition but in due time shall have light arising in darknesse for so is the promise he shall not walk in darknesse but shall have light 9. The light that comes from Christ will have quickening life accompanying it and doth in the issue tend to eternal life whereas the false light of the wicked ends in sorrow Isa 50.11 Therefoâ—e is it said he shall have the light of life or that light which is accompanied with the present life of holinesse which in due time will end in eternal life Verse 13. The Pharisees therefore said unto him thou bearest record of thy self thy record is not true 14 Jesus answered and said unto them Though I bear record of my self yet my record is true for I know whence I came and whither I go but ye cannot tell whence I come and whither I go In the next place we have Christs first conference and debate with the Pharisees who contradict his testimony as worthy to be suspected verse 13. To which Christ replies asserting the truth and certainty of his own testimony verse 14. chalenging them for rash judgement of him when yet he was not judging them verse 15. though if he did it his testimony were to be regarded having not onely himselfe but his Father to bear witnesse to him which were a sufficient number of witnesses by the Law verse 16 17 18. but they were ignorant of the Father as they were of him verse 19. To which is subjoyned that however he spake thus freely and they had a great minde to take him and had him among their hands yet they were restrained verse 20. In these verses We have their exception against his testimony as obnoxious to be suspected seeing he speaks so much in his own cause verse 13. And Christ albeit chap. 5.31 he did by way of preterition passe this that he might bring in the many witnesses that pleaded for him Yet here he doth assert that his testimony concerning himself is true Which he confirmes from this reason That he came from God and was to return to him again and being certain of this he might assert it whereas they being ignorant hereof did carp at him The force of this reason consists in these partly That he being God who came from the Father in respect of his manifestation in the flesh and was to return to him in regard of the manifestation of his glory in the humane nature exalted he was a witnesse above all exception partly That being the great Angel of the Covenant and Ambassadour from the Father to whom he was to return an account he might lawfully publish his own Instructions and Commission which were revealed onely to himself and ought to be credited And partly That he perfectly knowing this might boldly testifie and stand to it Doctrine 1. Christs enemies are endlesse and restlesse in their oppositions unto the successe of the Gospel for after their former interruption verse 3. He no sooner begins to preach again but they do again cavil 2. Christs rich offers will not prevail with malitious enemies to make them quit their opposition and submit for when he is not threatning but graciously inviting sinners to partake of his fulnesse they yet cavil 3. Whatever just cause there be to suspect their testimony who are but sinful and meere men when they commend themselves Yet this derogates nothing from the glory of Christs being true in his testimonies concerning himself for albeit they think they have great advantage of Christ from this common principle Thou bearest record of thy self thy record is not true yet it hath no weight at all here It is true indeed that the corrupt nature of man which is prone too seek it self and hunt after vain-glory which yet is as easily lost as obtained and cannot bear our weight in a day of distresse may render such a testimony uncertain but not necessarily prove it untrue even in men For honest men may lawfully commend themselves in some cases and yet not bear false-witnesse nor yet be guilty of self-seeking But it doth not at all hold true in Christ who is separate from sinners and not to be bound by the rules prescribed to men in such cases 4. Enemies their opposing and interterrupting of Christ will not make void his purposes but he can make their opposition occasion much benefit to his people for albeit they thought by cavils to hinder his preaching yet his very defences and replies did bring forth most precious truths of the Gospel for the edification of his hearers then and of his people to the end of the world 5 Whatever be Christs gracious condescendence for the conviction of sinners and confirmation of his own Yet he will not allow that any should deny him the glory of any of his prerogatives and particularly of his truth Therefore albeit he formerly condescended Chap 5. 31. to wave his testimony of himself that so friends and foes might see how many witnesses he had for him Yet here when they contradict it he will not passe from it Though I bear record of my self yet my record is true 6. Christ being true God that cannot lie and who onely can reveal himself and his will and coming out of the bosome of the Father as Ambassadour into the world he is an authentick witnesse above all exception in what he reveals and his naked testimony and assertion ought to be credited without seeking further proof or arguments Therefore doth he confirme the truth of his record from the consideration of whence he came 7. As Christ and his followers came into the world for awhile to do the service for which they are appointed and then to go to God so the exaltation of Christ doth put his divine original and authority and consequently the truth of his testimony out of all question Therefore doth he subjoyne whither he goeth not onely as the comfortable issue of his toile which he looked to but as a clear proof that he came from God and consequently that his record is true 8. Such as are employed in Commission from God to carry his minde and do vouch on that they have an account to make to God who sent them will finde a necessity to cleave to their Commission and to publish nothing but truth So much also may be learned from Christs argument who considering whence he came and whither he goeth doth therefore bear a true record 9. Christs knowledge of his own excellencie and authority is sufficient to warrant the truth of his doctrine whoever else be ignorant of it for he proves it true on this I know whence I came c. albeit saith he ye cannot tell c.
despised was the doctrine committed to him from the Father which Abraham would never have entertained as they did 2. That their carriage proves that they have another Original and father whom they follow then Abraham and that this their father is contrary to him and his Father whom Abraham worshipped and obeyed ver 38. And by this he indirectly points out that they were acted by Satan whom he expressely names afterward seeing they would not understand him when he spake thus From ver 37. Learn 1. Christ even in his dealing with wicked men is most tender and meek and rather willing to gain then deterre them so long as there is any hope So much appeareth in his way of reasoning here for whereas in their other ground of exception wherein they alleadge they were never in bondage ver 33. he had them at a seen advantage of an impudent lie at least of a vain imagination yet after he hath cleared their mistake about spiritual bondage he doth not meddle at all with that exception but only cleares that wherein they seemed to have some advantage of truth on their side And by this also he would teach all the maintainers of truth to make it their great study to clear and justifie it in their debates rather then to insult over adversaries to imbitter and estrange them yet more from the love of the truth 2. Christs knowledge of truth is infinite and he doth propound it so infallibly and irrefragably that he knoweth before hand all that can be said against it for whereas they thought to surprize him with his objection he tells them I know that ye are Abrahams seed A finite weak man might see his own shallownesse by meeting with an objection he dreamt not of but Christs doctrine cannot be shaken by such means 3. Albeit external priviledges may be a snare to delude hypocrites and make them conceit of freedome And albeit Christ may make use of mens conceit of these priviledges to convince them and agreeage their miscarriage Yet no priviledge that men can boast of will make void Christs truth concerning the spiritual bondage of men by nature nor bring them into real liberty for saith he I know that ye are Abrahams seed that ye conceit of it and expect much by it but yet my doctrine stands true and ye have the sadder account to make who enjoying that priviledge do not emprove it better 4. A little of mens practice is a surer rule to try them by then all their faire language or boasted of priviledges Therefore saith he I know that ye are Abrahams seed but that will not avail to prove your point since ye seek to kill me See Matth. 7.16 5. Mens cruel malice against Christ and his children proveth them to be yet in nature and under the bondage of sinne whatever else they have to boast of for by this he proves them servants of sinne though they were Abrahams seed ye seek to kill me 6. Whatever natural men and hypocrites pretend to or seem to have of estimation and respect to the doctrine of the Gospel Yet really it hath no place with them Either they have no roome for Christ or his directions or comforts as the word here imports as being sufficiently provided as they think without him or they think his doctrine but cold comfort to wait upon and follow in a time of straite or they cannot digest his spiritual instructions as being so contrary to the dictates of flesh and blood and laying a necessity on them to have so mean a conceit of themselves or they affect it not because of his authority who speaks it but because of novelty finenesse of expression or the like external motives or the affections they have do not make it sink down in their hearts to take root there and bring forth fruit but it only fleets for a while in their imagination or if they be never so clearly convinced yet out of pure malice they will reject and oppose it Therefore saith he my word hath no place in you See Jer. 22.21 Exod. 6.9 1 Cor. 2.14 Acts 17.19 20 21. Matth. 13.15 20 21. 7. Where the Word is barred out and gets not roome in mens hearts there men are ful of mischiefe and prone to all evil and particularly where the Word preached is not received men will readily turne persecutors Therefore saith he ye seek to kill me because my word hath not place in you For not only is this a just judgement of God upon such despisers but the frequent inculcating of the Word will irritate their corruption and it will grow worse and worse There is no member of the Church how civil or discreet soever but if he receive not Christs Word into his heart he is ready to turne a persecutor From ver 38. Learn 1. Christ as he is inseparable from the Father so is he upon all his counsels and knoweth his secrets for saith he I speak what I have seen with my Father to wit his eternal counsels concerning lost sinners whereof I am made participant 2. Christ also is the faithful interpreter and revealer of his Fathers counsel for his peoples good and his doctrine is in all things agreeable to the counsel and will of God for I speak that which I have seen with my Father And this as it sheweth the great priviledge of the Church to whom these secrets are concredited Rom. 3.1 2. so it doth highly aggravate their contempt who reject this messenger and his message Heb. 2.2 3. and 12.25 3. It is not enough that wicked men be shewed their evil way in it selfe but they should be led up to see from what principle it flowes and what the dangerous consequents of it are Therefore doth Christ lead them up here to see what their malitious opposition unto him was and whence it flowed 4. It is one sad mark upon wicked men and adversaries to Christ that as they are opposite unto him so their opposition proveth that he and they are not children of one Father Therefore doth he point out himselfe and them as having different and contrary Fathers I speak what I have seen with my Father and ye do that which ye have seen with your Father Whereas with his own children it is otherwise Job 20.17 5. Let wicked men boast never so much of their parentage and priviledges Yet their works and carriage do prove that Satan is their Father by whom they are acted and guided and whose wayes they do imitate for saith he ye do that which ye have seen with your Father where Satan is called their Father not in respect of the substance of their nature which is neither created nor begotten by him but in respect of the corruption of thâ—ir nature and manners into which he was a chiefe instrument to draw man in Paradise and doth yet foster and hold it on foot in his posterity Likewise while he saith ye do what ye have seen with him it is not be understood of
threatnings And they desire rather to have some what to carp at in them then to be drawn by the sweetnesse thereof to embrace them for they rage as much here at his sweet promise as they did formerly at his sharp chalenges 2. As wicken men do reproach Christ out of malice and all the arguments they pretend are but invented to cover their malice So they will sometime be forced to bewray themselves that it is so for say they now we know that thou hast a devil and if but now they know it why said they it before Certainly all the arguments they bring soâ—th were but invented to colour that resolution which they had laid down to reproach Christ 3. Mistakes of Christ and understanding of his doctrine in a carnal sense gives occasion to persecutors of many cavils for upon these grounds doth their exception run wherein they glory so much They think it absurd enough if they can infer from his discourse that he makes himself greater then Abraham and the Prophets which yet is the very truth and they mistake him as if he were speaking of the first death when he is speaking of the second death 4. Christs enemies do falsely pretend to be honourers of the Saints that they may bear him down for so do they here cry up Abraham and the Prophets to make him odious 5. Albeit Saints be truly excellent yet they have no priviledge against bodily death but must pay that debt partly to be a testimony that they are by nature heires to the first Adam and do carry a body of corruption about with them while they are in the world and partly that they may be translated to a better life for even Abraham and the Prophets whom they cry up as singular are dead 6. Such as do in a carnal way over-value the Saints they prejudge Christ of his glory and due estimation for so did they by their excessive commendation of them Art thou greater then our father Abraham c. And this disease is more frequent not onely in them who set them up in Christs roome to be sharers with him in leaving merits to be made use of by the Church and in being Mediatours of intercession but in them also who doat so much on Saints as they forget to give Christ the glory of any excellency that is in them and who implicitly follow them not considering whether they be following Christ in that wherein they follow them or not 7. Christ is truly singular and matchlesse and if all the Saints were put together they are all nothing to him and he can do that which they cannot all do for this together with the clearing of their mistake of what he spake concerning death is the clear answer to all their cavil that indeed he is greater then all of them put together Verse 54. Jesus answered If I honour my self my honour is nothing It is my Father that honoureth me of whom ye say that he is your God 55. Yet ye have not known him but I know him and if I should say I know him not I shall be a liar like unto you but I know him and keep his saying Followeth Christs answer to this exception And 1. In general in these verses he 〈◊〉 himself of any ambition in this matter and pâ—â—ves them guilty of it Whereas in their exception they thought it great ambition in him to preferrâ— himself to Abraham and all the Prophets â—â—e answers by way of concession that it he himself and of himself did take this honour on him it were of no worth but he hath it of the Father who doth allow and conferre it on him And whereas they might except that if this Father of whom he boasted so much be the true God they had greater cause to lay claime to him then he had He answers that this proves them really guilty of that ambition wherewith they charge him For they boast of him while as they have no saving knowledge of him But he knows him and would be a liar like unto them if he should say that he knew him not seeing he gives real proof of knowing him by keeping his word Doctrine 1. Such as hunt after vain-glory and seek after respect and estimation otherwise then God alloweth and approveth of they do hunt a shadow and that which really is of no worth for this is of general verity If I honour my self my honour is nothing See 2 Cor. 10.18 2. Christ seeketh no glory but what the Father alloweth on him And as he is God over all blessed and honoured for ever and as his humane nature is honoured by being exalted to a personal union with the Godhead So whoever dishonour Christ yet the Father alloweth and hath conferred honour on him as Mediatour to be a testimony how well he is pleased with the redemption of lost man performed by him and to be matter of comfort to all them who seek to this exalted Prince and matter of terrour to all his and their enemies For saith he if I honour my self my honour is nothing it is the Father that honoureth me 3. What men have received from God with his approbation and have his testimony for it they may avow and maintain it against all opposition Therefore doth Christ not deny that honour they alledged he took to himself but he avows it on this ground It is my Father that honoureth me 4. Albeit Christ be in himself God alsufficient and so is not capable of any accesse of glory Yet it pleased him to condescend so farre as to obscure his own glory under the vail of his flesh and state of humiliation till he had perfected the work of Redemption and to account of his office of Mediatour and the dignity accompanying it as great honour conferred upon him by the Father Therefore saith he my Father honoureth me above Abraham and the Prophets that I can give life to them that keep my sayings 5. Christs greatest enemies may yet be so presumptuous and deluded as to sooth up themselves with a conceit of a special interest in God for the Father is he of whom ye say that he is your God 6. Persecutors pretending to interest in God do but proclaim their own carnal ambition and selfe-seeking and that they do but lye and deceive themselves for he brings this as a proofe of their ambition and asserts that they were liars in so saying I shall be a liar like unto you 7. As none are more ready to boast of an interest in God then they who know least of him so none can prove an interest in him but they who know and acknowledge him as he is revealed in Christ by the Gospel for saith he ye say that he is your God but to refute that ye know him not to wit savingly in so far as they knew not him as Father to his Sonne whom he had sent and acknowledged not the Gospel to be his revealed will 8. It is not sufficient for proving
Church at that time and yet were sheep 6. Such as are Christs sheep by election and purpose must not only be converted but brought in to the society of the visible Church to live under Christs care and government for they must be brought to the fold 7. Christ himselfe is chiefe in bringing in his elect whatever instruments be employed And he is at pains to seek them and gain their consent as being bound in the Covenant of Redemption to present all that are given him by Charter blamelesse before the Father Therefore saith he I bring them and I must bring them the matter not being left arbitrary even in respect of his obligation 8. Gods purposes are so unchangable and Christs grace conferred and applyed to the elect so efficacious and invincible in operation that he can undertake to prevail with them to whom he so applieth it for he undertakes they shall hear my voyce which includes both faith and obedience 9. All Christs converts in all times and places will carry the same stamp and have the same properties agreeable to the Scriptures for what was the mark of his sheep in Judea ver 3. the same is the character of converted Gentiles and they shall hear my voice 10. As all true converts are brought in to the society of the Church So under the Gospel the partition-wall betwixt Jew and Gentile is broken down and they make up but one Catholick Church for there shall be one fold 11. Christ is the only one chiefe Shepherd of the Catholick Church dispersed through the world of Jewes and Gentiles for there shall be one fold and one shepherd Ver. 17. Therefore doth my Father love me because I lay down my life that I might take it again 18. No man taketh it from me but I lay it down of my selfe I have power to lay it down and I have power to take it againe This commandment have I received of my Father Because Christ had given that as one proofe that he is the good shepherd that he would lay down his life for the sheep and the Jewes could not endure to hear that their Messiah should suffer Yea and his very friends stumbled at it Matth. 16.22 Therefore in these verses he closeth this discourse with obviating that scandal And 1. He declareth that the Father loveth him because of this his suffering which is not to be understood of that love wherewith he is loved as the eternal Sonne of God but of love to him and approbation of him as Mediatour evidenced in his through-bearing of him in his duty and his exaltation of him after his suffering 2. He declareth that he was to lay down his life not to continue deaths prisoner but that having payed the ransome he might take it again with the Fathers approbation 3. Which explains that expression of laying downe his life He declareth that for the nature of his death it was not forced upon him but he yeelded to it by a voluntary dispensation and would prove it was so by his recovering of himselfe again out of the bonds of death 4. He declareth that he did all this in obedience to a command laid upon him by the Father and this is the ground of the Fathers love to him and of his voluntary submission All these being put together may take away all just ground of stumbling at his crosse Doctrine 1. Christ held out with his ignominious crosse is the great stumbling-block of the world for so is here imported 2. Albeit shame and ignominy joyned to the crosse do adde to the grievousnesse thereof Yet all that could not hinder Christ to undergo it for the good of sinners Heb. 12.2 and that he might cast a coppy to his followers 1 Pet. 2.21 c. Yea he not only bare the crosse but had so much courage under it as to commend it as lovely to them who are ready to stumble at it Therefore whoever stumbled at it yet not only saith he I lay down my life but he propounds such considerations as may make it appear lovely 3. Christ the Mediatour is beloved of the Father and is he in whom he is well pleased that so all who come in under his shadow may be accepted in him for saith he my Father doth love me 4. The Father is so well pleased with the reconciliation of lost sinners that he loveth Christ for the undertaking thereof and is fully satisfied with his suffering for attaining that end In both these respects it holds good Therefore doth my Father love me because I lay down my life The Father is pleased with him that he undertook that service and is content with his death as a sufficient ransome 5. Crosses that seem very gloomy and have much displeasure in them are yet consistent with the Fathers love toward the sufferer especially when they are well borne So much may we learn from Christs experience who albeit he drank of a verry bitter cup yet was beloved of the Father 6. Gods love manifested toward any in their following of his way is a sufficient cordial against all the bitternesse of it for albeit Christs sufferings were bitter and stumbled at by many yet this sufficeth him that therefore doth my Father love me 7. The backside and issue of Christ and his followers crosse being rightly considered may sweeten all the rough way that leads to it Therefore doth he subjoyne as another encouragement I lay down my life that I may take it againe 8. Christ having laid down his life for the Redemption of lost man did take it again as a testimony that the Father was satisfied with his sufferings and to be a ground of strong consolation to beleevers and to remove the scandal of his ignominious death for all these are to be found in his taking his life again 9. Christ in suffering death for sinners was not forced to it nor could enemies have reached him against his will But he did it voluntarily that so he might commend his love to sinners and might teach us to act and suffer for him willingly being confident that enemies can never reach us without our Father Matth. 10.29 for No man taketh it from me but I lay it down of my selfe 10. Christ by his resurrection gave a proofe how voluntarily he rendred himselfe unto death Therefore saith he I have power not only an instruction from the Father but a liberty at his own pleasure as to any thing men could do to lay it down and I have power to take it againe And by this also he would prove that he can put a period to the sufferings of his own when he pleaseth without any help of their crooked wayes 11. The way of accomplishment of our Redemption was agreed upon betwixt the Father and the Sonne before the accomplishment thereof Therefore saith he This commandment have I received of my Father which clears that he came into the world instructed how to go about this work See Psal 40.6 7. with Heb.
their bound duty to so tender a Lord and they follow me And this with the other of hearing his voyce doth compleat their duty Verse 28. And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand 29. My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand 30. I and my Father are one In the last branch of the answer least they should account it a small losse to be none of his sheep Christ to grieve them who would not embrace him lets them see the fair priviledges and allowance which he conserreth upon his sheep And 1. He assures them of eternal life and of perseverance till they come to the full fruition thereof ver 28. 2. He confirmes this from his own and his Fathers power which is employed about them for their preservation and which is above all opposition ver 28 29. 3. He confirmes further wherefore he had joyned his own power with the Fathers in this work by shewing that he and the Father are one in essence and consequently have the same power and will And therefore as none can pluck them out of the Fathers hand so none can pluck them out of his hand who is one with the Father ver 30. From verse 28. Learn 1. Such as come not to Christ are great losers and the happy condition of these who would not follow them will be their eye-sore one day Therefore doth Christ preach to them the fair priviledges of his people to let them see how far they prejudged themselves and to vexe them See Psal 112.10 Mic. 7.10 2. All who come to Christ indeed get eternal life begun in them in the bud of grace and in their right by faith for I give saith he in the present time unto them eternal life See 1 Joh. 3.9 1 Pet. 1.5 Luk. 22.29 30. 3. This great priviledge is Christs gift being both purchased and applyed by him for I give unto them eternal life 4. Albeit Christs converted people may have many shakings and tossings in their condition Yet their final perseverance till they come to full possession of eternal life is certain so that whatever they lose by the way yet they will not lose themselves eternally Therefore he who giveth eternal life doth also promise and they shall never perish 5. When Christ conferres his special favours and allowances on his sheep he doth also take a charge of them and their allowances and hath a special care of them for so is imported here the sheep to whom eternal life is given are in my hand saith he The forme of speech to be in his hand imports not only that they are under his power to do with them what he will so that nothing is to be feared if he desert them not But more especially it points out that they are still in his sight and under his care whereby he testifieth his affection and prevents any prejudice to them 6. Such as are owned by Christ as his sheep and so are put in a blessed condition will not want adversaries to oppose them and to endevour to bring them down from their happinesse for it is supposed here that there will be somewhat to wit Satan the world and their own flesh to endevour to pluck them out of his hand 7. Albeit the Lord do conferre grace and faith upon his own yet that is not sufficient to secure them but these might decay of themselves if it were not for the purpose of God in conferring thereof and his power and everlasting armes preserving the same Therefore it is that for securing of them they need to be in his hand 8. Christ is so unchangable in his purposes of love and so invincible in his power that nothing shall be able to hinder their perseverance unto eternal life whom he takes in his custody and charge Therefore doth he confirme their perseverance thus Neither shall any pluck them out of my hands As for these who grant that indeed none can pluck them out unlesse they go out willingly of themselves they do clearly impugne Christs reasoning who upon this that none shall pluck them out of his hand doth inferre that they shall never perish whereas granting that distinction it might be said they may perish of their own accord though they be not plucked out But Christ by this promise doth give assurance of their certain perseverance From verse 29. Learn 1. It is an argument of the Saints perseverance and of Christs employing his power for that end that they are committed to him by the Father to be forth-coming for them Therefore doth he declare in this matter My Father gave them me 2. The Father doth so intrust Christ with his sheep as yet he casts not off care of them But as Christ is engaged for them as the Fathers servant and commissioner so the Father is engaged to make them forth-coming to Christ as the covenanted reward of his sufferings And so the immutable Father and Sonne and their invincible power is employed for their preservation Therefore also they are in the Fathers hand as well as Christs 3. The power of God is so invincible and so far above all created opposition and he doth so let out his power in maintaining Saints in the state of grace as doth sufficiently assure them of the certainty of their perseverance for so doth the Argument run My Father is greater then all and therefore no man is able to pluck them out of my Fathers hand And here they who except mans freewill in this point alleaging they may go out of his hand they do wrong both the power of God by implying that the idol of mans will must be exempt from his dominion as if he could not command it and his fidelity who hath promised to subdue the will to his fear that Saints may persevere Jer. 32.40 From verse 30. Learn 1. Christs working in behalfe of his sheep doth demonstrate his greatnesse and prove him to be God Therefore doth he here point out his preserving them with the Father as flowing from and being an evidence of his eternal Godhead 2. Christ is so God as he is one in essence and nature with the Father for saith he I and my Father are one 3. Albeit Christ be one in essence with the Father yet are they distinct persons one from another for albeit they be one yet there is I and my Father and a plurality of persons we are one 4. Because the Sonne is one in essence with the Father therefore are they equal in power and with one consent and will are employed about the same work for upon this ground I and my Father are one it followeth that they are both about this work of preserving the sheep and that his power is sufficient to preserve them because the Father with whom he is one is greater then all Ver. 31. Then the Jewes took up stones
conscience Hazards either real or apparent are strong motives to disswade our carnal hearts from duty but these are no sound arguments in divinity for they think it a strong argument The Jewes of late sought to stone thee and therefore goest thou thither again But Christ counts not that sound that men should choose their way according to their apprehension of dangers or safety in it but according as God clears a calling whatever difficultie be in the way As reckoning that many difficulties will tryst men with many proofes of love and that as they but sought to stone Christ and yet could not effectuate it So the Lord can give safety even in the midst of dangers when he pleaseth 6. It is the great sinne of men possessed with the slavish fear of trouble that not only they decline duty but are selvish so that they minde neither the honour of God nor the good of others so they may keep themselves in safety for so much appears in their declining Judea to be free of trouble never regarding Lazarus or his sisters need nor the glory of God which was to shine in raising him up Ver. 9. Jesus answered are there not twelve houres in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Followeth Christs answer to their objection against his resolution consisting of two parts The first whereof in these verses is general Concerning which they who understand this day and the houres thereof of mans life time wherein he is to go about his bussiness do indeed speak this for truth that the time of Christs calling in that way was to be ended at his death and that men could not reach him till the houres of his life were expired and therefore he needeâ— not feare But neither doth that so fiâ—ly agree with what is subjoyned ver 10. of mens stumbling in the night nor yeâ— with Christs own practice who albeit he knew he should be in safety till his houâ—e came yet he did use lawful means and follow the Fathers call in removing from place to place as is manifest in his going lately out of Judea Therefore if we consider 1. The order that God hath established in nature in appointing the day for mens labour in all the houres thereof and not the night because men cannot but stumble in it Psal 104 20. 21 22 23. 2. Christs particular answer ver 11. wherein he shewes his calling for this journey Iâ—â—â—ay we consider these we will finde the sense of this general answer to be this That a calling from God is like day-light to a man to prevent fear of stumbling or inconveniency and danger whereas he who neglects the opportunity thereof may fall in many inconveniences like a man who neglects his journey till the evening or night and therefore cannot choose but stumble seeing he wants the light of day and hath no light in him to supply that defect And by this Christ leads them to understand that as he had a calling to leave Judea so if he could clear a calling to return to it again there was no danger whereas to sleight a calling would draw on real inconveniences Doctrine 1. The great task and exercise of Christians ought to be to turn their eyes from studying inconveniencies and hazards to study their duty and calling as their work and care and then leave the care of events unto God Therefore doth Christ draw them who were affected with fear of dangers to consider seriously what calling there was for that undertaking 2. As the Lord hath honoured the children of men by appointing unto them lawful callings wherein they may serve him whatever their calling be in it selfe So he hath appointed times and opportunities of these callings which are not to be neglected for a calling is like the day wherein a man may walk and there are twelve houres in this day that is a prefixed time for going about this calling as there is for day-light which is not be neglected more then a man would neglect the day time to go about his businesse in it The expression alludes to the custome of the Jewes who divided the day and the night each of them in twelve houres and that both summer and winter only they shortned the houres of the day in winter and lengthned them in summer and so contrariwise the hours of the night 3. A man that followeth a calling from God and emproveth all the opportunities thereof is in a safe course and so needs fear no danger for as if any man walk in the day he stumbleth not because he seeth the light of this world or the sun so he that hath the light of his calling needs not stumble but that may be to him as day-light is to passengers See 1 Pet. 3.13 For albeit following of Gods call will not alwayes keep men from trouble but Christ himself when his course was finished and very shortly after this met with it Yet 1. They will get their day finished and shall not be interrupted till they have finished their work as Christs experience teacheth See Luk. 13.31 32. 2. If they be not kept from difficulties yet following their calling they are kept from the guilt of procuring them sinfully 3 They may be sure they shall be blessed and 4. That God who employes them will make up all their losses to them So that the clearnesse of Gods call affords more peace then all the difficulties men can mâ—et â—ith in a calling can make void Doctrine 4. As mans life is but short so the opportunities of following of a calling from God are but short and soone lest in deâ—mably for it is but a day of twelve hours after which a night cometh 5. As men who run on danger without a calling may meet with many a snare So they who neglect Gods call for fear of trial may meet with sover difficulties in their own way for if a man walk in the night he stumbleth because there is no light in him to take up hazards which God hath appointed the Sun to point out unto men The meaning is not only that he who runs without a call stumbleth but that as a man who having business to do in the day time yet doth not set out till night doth exceedingly prejudge himselfe so he who either rejects Gods call and takes him to follow his own counsels or he who fits the opportunities of doing his calling and comes too late may meet with sharp trials Ver. 11. These things said he and after that he saith unto them Our friend Lazarus sleepeth but I go that I may awake him out of sleep Christ having in general cleared the usefulnesse and safety that is in following a calling doth in this second part of the answer clear his own calling to this journy in particular to wit that he might raise Lazarus who
and put them to a non-plus in all their resolutions that they shall not know what to do or say for if the great teacher of his Church who hath much to say for our counsel and comfort in such cases if he I say under this cloud be so puzzled as he is put to what shall I say what may others expect 8. As Christ by his perplexitie till he had nothing to say hath purchased an open mouth to his people in their addresses to God So when any of them are perplexed they ought not to be discouraged at it but should look to him who hath tasted of that cup for their comfort and behoof Therefore is it left on record that he was put to what shall I say not asking counsel at any by this question but testifying his real perplexity 9. Prayer is the special mean of relieving troubled and perplexed souls which will finde out a vent and outgate to perplexity if there be any to be found under or in heaven Therefore Christ betaketh himself to this remedy And whosoever do neglect it and betake themselves to carnal shifts will prove Physicians of no value and will heal their own wounds slightly or prove miserable comforters and adde to their own sorrows 10. As God doth not break off his relations to his people when he plungeth them under sad exercises and perplexities but continueth still a Father so it is the duty of Saints to hold fast this interest and to make use of it in prayer and it may be cleaved unto in the midst of great perplexities For in this Christ hath cast us a copy who in all this agony pleads with God as his Father and teacheth Saints that they have warrant to do the like 11. Albeit Christs wrestling betwixt the inclination of his holy nature and his obligation by his office was free of sinne as hath been cleared Yet his experience of this exercise may teach Saints that he will be very tender of their ravings in their feavers and that he will pity them when they are tossed betwixt inclination and conscience of duty betwixt a willing spirit and weak flesh and when the fleshes word is first out and the Spirits word followeth after it to correct it for here he hath come as neare us in this exercise as might be without sinne that he might sympathize with us in it 12. Were our distresse and perplexities never so great yet it is our duty to beleeve the power of God that he is able to deliver them out of them all if he please for Christs prayer save me from this houre oâ— this sad sit of trouble doth import that he beleeveth God could do it if he would 13. The sense of wrath is insupportable to humane flesh and sinlesse nature will abhor to be under the wrath of God above any oâ—her sad lot for both these are imported in this prayer of Christ save me from this houre as is before explained 14. Saints ought not to be discouraged when the strength of exercise and tentation doth overturn their resolutions for a time but they are to expect that after they are laid by they may yet recover and acquit themselves as becometh for herein Christ hath paved a way though without sinne who after his holy inclination would have declined his work yet continues resolute to undertake it 15. It is the duty of Saints not to lean much to their own inclinations especially under exercise how innocent soever they seeme to be But they ought to reckon that usually their inclinations and choice are different from what is their duty and the Will of God concerning them For so much doth Christs exercise teach us who though he without sinne desired to decline wrath yet he quits that desire because the thing desired was inconsistent with that to which God had called him 16. The conscience of our duty and of our obligation to God not to neglect it ought to moderate our desires concerning our own safeties for so doth Christ recal his former desire with this But for this cause came I unto this houre That is this calling to suffer this was laid upon me and I have undertaken it and therefore will not now decline it 17. Christ commends his love unto his people in that he would decline nothing that his office and calling required should be done for them how much soever he abhorred it in his sinlesse nature Therefore after he had testified his abhorring this cup yet for our sake he submits to drink it Verse 28. Father glorifie thy Name Then came there a voice from heaven saying I have both glorified it and will glorifie it againe In this verse is recorded Christs outgate and consolation it begins at submission in his prayer that God would so dispose of him as might glorifie his own Name without respect to his ease or inclination And as this evidenceth the calme temper of his minde so his consolation is perfected by a voice from heaven testifying that as the Father had glorified his Name already in Christs life so he would glorifie it yet more in his death From Christs submission Learn 1. It is the duty of Gods children not to expect always or at the first an outgate by a change of Gods dispensations toward them but rather to seek it by a change of their own disposition within them making them fit to undergo such dispensations for herein Christ hath cast us a copy in laying aside the inclination of his nature to be rid of trouble and submitting to it 2. It is the duty of Saints under trouble to prefer the honour of God and to seek how it may be advanced before their own ease for Christ ends all his debates with this Father glorifie thy Name though by my trouble and suffering 3. Submission unto the Will of God is a real outgate from trouble and a special victory over it for hereby Christ gets an issue of his agony and perplexities Father glorifie thy Name See Mat. 26.39 Acts 21.14 4. The way to attaine submission is to be tender of Gods glory and to account that dearer unto us then any thing else for this leads Christ to submit unto this bitter cup that hereby the Father glorifieth his Name Whereas on the contrary mens selfishnesse and want of zeal is a great enemy to their submission From the Lords comfortable answer Learn 1. Sorest exercises are not sent on Gods children to destroy them but when in their perplexities they seek to God and submit to him there will be a comfortable issue for immediately there came a voice from heaven c. and so not only is he delivered but the sorer his exercise had been it is the shorter 2. There is no true comfort against soul-trouble but what comes from God and is spoken by him from heaven for this comforts Christ There came a voice from heaven And albeit we are not to expect such extraordinary manifestations nor did Christ simply need them in such a
was in substance the knowledge of the Father to whom he went and of the way to him as is after cleared Yet he knew not these things under the notions and tearmes of place and way and therefore objects his ignorance Whence learn 1. The knowledge that Saints attain unto is very little in respect of what they might have in the use of means afforded them for in respect of measure it is true which Thomas said and yet contradicts not Christs assertion we know not 2. None will ever study to know nor can they rightly know the way to heaven till first they attain to some knowledge of heaven it selfe to set them on work to enquire after the way for upon this we know not whither thou goest Thomas inferreth strongly how then can we know the way 3. Such as are convinced and humbled under the sense of their ignorance will not stand to acknowledge it that they may abase themselves before the Lord for so doth Thomas acknowledge it here 4. Such as are convinced of their own ignorance and infirmities will thereby become more sensible of the weaknesse of others also for upon this ground it is that he speaks in all their names Lord we know not 5. It is an usual weaknesse in beleevers that their conviction of short coming doth drive them to think they have no good at all for in this respect Thomas his confession comes short and contradicts Christ in saying simply we know not 6. Saints may have true good and knowledge of Christ which he knoweth and alloweth them to be encouraged in whereof yet they may be ignorant and will not take with it for Christ hath told them ye know ver 4. and yet saith he we know not Sometime Saints are under tentation and in a feaver and so cannot discerne their grace Sometime they do so conceive of grace in its highest perfection that they cannot discerne the small beginnings they have And sometime they know truths in substance yet they cannot give a name to what they know nor understand it under the notions and tearmes by which it may be expressed as Thomas knew Christ but not distinctly under the notion of the way or as he in whom the Father is to be known This may teach men condescendence in their expressions to others and to beware of making their own conceptions of grace and truth's a rule whereby to judge of all others but they must vary expressions and notions till it be seen whither they know the thing it selfe or not Ver. 6. Jesus saith unto him I am the way the truth and the life no man commeth unto the Father but by me Followeth Christs answer to this objection wherein he cleareth these grounds of consolation propounded ver 4. And first in this verse as to the way to that place he forbears to speak of the way of difficulties he and they were to go through and clears only the way whereby they might come to heaven through these difficulties to wit by himselfe who as he made a way to himselfe by his own proper power and authority so he is the way to all others by whom alone men can come to the Father as is inferred in the end of the verse Unto this is subjoyned by way of amplification that he is the truth and the life which as it holds true in many respects That he is truth in his doctrine the truth of all the types and the quickner and preserver of spiritual life in his people So it here points out partly the properties of this way that he is that true and living way and partly the order of walking in and making use of that way that first we must close with him by faith as truth and doing so shall finde him to be life in our walking which is to be perfected as our prize at the end of the journey Whence learn 1. Christ is very tender of the acknowledged ignorance of his own and will take pains to help it for here he instructeth Thomas who confessed his ignorance 2. However Saints may look upon their infirmities ignorance and doubts as very burdensome and uselesse Yet Christ can bring much good out of them to clear and confirme themselves and others the more for Christ makes use of Thomas doubt to clear up this argument of consolation more fully for the good of beleevers in all ages 3. Such as rightly know heaven and the way and means to wrastle through unto it may easily digest difficulties in the way for this cause it is that Christ insists no more on the rough path of trouble which leads toward heaven because the knowledge of heaven and of the Father there and of Christ as the way thither is enough to swallow it up and therefore he insists only on that 4. Man by nature is subject to many necessities and spiritual miseries as being subject to go astray from the womb and wanting a path wherein to walk toward happiness being subject to errour and seduction and wanting light to discerne the way of his happiness and to guide him in it and being dead in sin legally and spiritually unable to walk in the way though it were pointed out and needing no lesse then eternal life to prevent his eternal misery for all these necessities are supposed in this that he must be the way the truth and the life 5. Christ is an al sufficient remedy for all our wants He is the way for wanderers and the path wherein exiles may return toward lost happiness He is the truth to lead them surely and to point out their path unto them And he is the quickner of his people for I am the way the truth and the life saith he 6. Christ is the way to heaven and to the Father not only as it is through him we must ascend up to the knowledge of the Father or as he points out the way to happinesse as a Prophet But as having by his merit and satisfaction as Priest made a patent doore whereby sinners may enter and approach to God and being their effectual leader in that way as King In these respects he is called the way See Heb. 10.19 20. So that through him sinners may come forward 7. Christ also is the truth not only essentially in himselfe and he from whom all truth is But more especially he is the truth as a way to his people and a true way Partly in opposition to types and legal ceremonies which were but shadows of this true way Joh. 1.17 Col. 2.17 Partly in opposition to all delusions and vanities of the world whereby men think to attain happiness all which as they draw from Christ the true way so they will prove a lye and not the truth Partly in respect of the promises whereby we are encouraged in our way All which in him are Yea and Amen 2 Cor. 1.20 And partly in respect of his directing us in the way He is not only a way wherein to walk but a way
leave you comfortlesse or Orphans 4. Let beleevers have what they will yet they are still Orphans and want comfort unlesse it come by the Spirit of Christ for it is by the Spirit this is made good I will not leave you comfortlesse 5. The Spirit in comforting taketh the patronage of beleevers as a Tutor of Orphans guiding and defending them and managing their affairs So that they who expect his comfort must give up themselves to be led by him for it is by his presence that they are not left Orphans but have him for a Tutor 6. Christ loves so well to be present with his people that he never withdraws his presence one way but he cometh to them another way Therefore saith he when removing in respect of his bodily presence I will come to you 7. When the Spirit cometh unto beleevers Christ cometh unto them not only because they are one in essence But partly because it is equivalent to his bodily presence yea and richly compenseth all that ever any had thereby So that they who have the Spirit ought not to complain of his absence in that way he was present with the disciples nor of any thing the Church can expect within time And partly because the coming of the Spirit is not to obscure Christ or cause him to be forgotten but to keep his memorial fresh as if he were come again in person of which more on Chap. 16. 14. For these causes it is that by sending of the Spirit I will come unto you saith he Ver. 19 Yet a little while and the world seeth me no more but ye see me because I live ye shall live also The second benefit they reap by enjoying of the Spirit is a sight of Christ while as the world are to be deprived of the sight they had and abused This was performed not only or so much in their seeing him bodily after his resurrection as in a sight of his spiritual presence coming by his Spirit whereby he will confirme his coming to them ver 18. and which they shall enjoy in the present time as the words read ye see me till they come to that everlasting and full sight in glory The third benefit is life whereby they are enabled to see and enjoy him whereof he gives his own life after his resurrection as a pledge Whence learn 1. It will not suffice beleevers that Christ do come unto unlesse it be gifted them also to discern and see him when he is come Otherwise he may be present and yet they want the comfort thereof because they see him not Therefore to the former promise of his coming ver 18. this is added ye see me 2. It is the deplorable and woful estate of the world that when Christ is most earnest in comforting his own they are thrust by as having nothing to do with these consolations Therefore is the encouragement guarded and amplified from the contrary state of the world The world seeth me no more but ye see me 3. Whatever manifestation of Christ contemners of him enioy they will be deprived of it for they are to be deprived of what they had of his bodily presence The world seeth me no more 4. Contempt of Christ doth ripen fast for a stroak for yet a little while and the world seeth me no more 5. Such as do not acknowledge Christs coming in the flesh shall never see his coming in the Spirit and such as despised Christ in his humiliation deserve that they should never get another sight of him to their comfort for this also is imported in this the world seeth me no more not only that they should not enjoy his bodily presence but that they should see him no other way as the contrary promise to the beleever maketh clear 6. It is the great misery of the wicked that they are eternally debarred from a sight of Christ in favour and mercy though they will see him one day in terrour for so much also is imported in this general The world seeth me no more 7. As a sight of Christ is the sweet life and happinesse of beleevers so it is their advantage that in saddest times when Christ is to outward appearance dead and gone and the world secluded from seeing him yet by his Spirit they shall enjoy a sight of him till they come to see him in glory for in opposition to the world it is subjoyned as their comfort but ye see me 8. The Spirit of Christ is an enlivening Spirit making beleevers capable of his presence he is their present life and a pledge of their living eternally for it is added as another benefit by the Spirits coming ye shall live 9. Albeit our Lord Jesus died for beleevers yet it was not possible that he should be holden of death but he rose again and liveth for ever for it is held out as a truth after his departure through the valley of the shadow of death I live See Rev. 1.18 10. The life of beleevers is derived from Christs life who is our Head communicating quickening vertue by his Spirit to all his members And their life stands in a continual dependance upon his life without which it cannot subsist for because I live ye shall live also 11. Christ hath made the life of beleevers in him as certain as it is certain he liveth seeing by his living after his death they are absolved and life is purchased to them and in his exaltation he hath taken possession in their name and stands engaged to make his members partake of his life and fulnesse for so much also is imported in this Because I live ye shall live also Verse 20. At that day ye shall know that I am in my Father and you in me and I in you The fourth benefit redounding to them by the Comforters coming is that whereas they had lately bewrayed much ignorance of him and of his unity with the Father then they should understand the great mysteries of Gods Kingdom that he is in the Father and consequently the Father in him and that there is a communion betwixt beleevers and him and consequently the Father and them in him This was accomplished to the Apostles when the Spirit was poured out and is in its own measure made good to every beleever in due time And under this is comprehended the substance of the mystery of Redemption that there is an essential union betwixt the Father and him as God and that as Mediatour he is in the Father by dependance and the Father in him by sustentation of his humane nature under his sufferings and by approbation and that there is a mystical union betwixt him who is in the Father as Head and all beleevers as members Whence learn 1. Albeit Christ be oft-times little known yea and much misconstructed yet it is most necessary to know him and what his interest in the Father is Therefore it is hold out as a singular fruit of the Spirit to understand this 2. Albeit
them in that state And albeit his intercession have influence also upon their beleeving and is a mean to draw them to it yet Christ doth not mention that in the Apostles audience because none can make comfortable application of Christs intercession to themselves till first they be drawn to beleeve 5. True faith is begotten by and grounds it self upon the Word of God delivered by the Apostles without doating on signes and wonders or expecting any other revelation of the minde of God for they beleeve on me through their word Which also imports that that Word will be continued and a Ministry to preach it so long as there is a Church or any to be converted 6. Such as are taught to discerne the divine authority of the Word will not stumble at the despicablenesse or meannesse of instruments carrying the same but will close with it by saith to salvation for albeit it be their word as the instruments who were but mean and despised men in the world yet they beleeve on me through their word From v. 21. Learn 1. The whole bulk of beleevers and Catholike Church though of different Nations and conditions are but one body in Christ their Head having one Spirit one faith one baptisme c. Eph 4.4 5 6. for this is Christs aime wherein he succeeds that they which shall beleeve may be one 2. Whatever adversity there be among beleevers in administrations gifts and operations yet this doth not nor ought hinder their being one in him and all of them have alike interest in him and his love for when he mentions the Apostles who were extraordinarily gifted and all beleevers of all sorts he prayeth that they all may be one 3. As it is the great dignity and priviledge of beleevers to be one so their emproving of this priviledge and living in unity is the summe and compend of their happinesse and the mean of obtaining all other blessings Therefore doth Christ so oâ—ten pray for this and for this only in place of all that they may be one See Psal 133.1 2 3. Jam 3.16 4. Whatever be the bonds of unity among beleevers or their obligations to it yet the emprovement thereof to the uniting of them must be sought and given of God and Christs intercession made use of for that end for so much doth Christ teach us while he prayeth that they all may be one 5. The union of beleevers prayed for by Christ is not every combination or consent even of Saints nor a conjunction in any sinful course but it is an union in God and in the wayes of God for this doth Christ pray for that they may be one in us 6. The way to keep up true union among Saints is that they keep close communion with God in Christ lest otherwise if they be carnal this breeds strife 1 Cor. 3.3 for so much also is imported in this prayer that they may be one in us or by being in us and keeping communion with us 7. The true union of beleevers among themselves doth resemble that union betwixt the Father and Son partly in respect of the strictness of the union that this union cometh nearest to that inexpressible union though indeed it be infinitely short of it and doth far surpasse any other conjunction And partly that as the Father being in the Son and the Son in the Father they do mutually delight each in other as a consequent of their union Prov. 8.30 so this union of beleevers is testified and entertained by spiritual exercise of mutual edification to which also may be added that from this union betwixt the Father and the Son who is our Mediatour this union of beleevers doth flow that they are made one in them Therefore again doth Christ pray That as thou Father art in me and I in thee they may be one in us 8. The true union of beleevers will not consist in contemplative notions or outward professions but ought to expresse it self in visible fruits as here is subjoyned that the world may beleeve c. 9 In expressing the fâ—uâ—ts of union beleevers ought not only to respect the honour of God and their own edification but they ought to study such a conversation as as may either convince or convert others and bring them to the acknowledgment of Christ and his truth for this the end propounded here that the world may beleeve that thou hast sent me See 1 Pet. 3.1 2. 10. The people of God then walking in an united way is a special mean to convince the world of the excellency of Christ and of the truth of Christian Religion and so either leave them inexcusable or convert them whereas schismes and rents among them is a ready mean to beget and cherish Atheisme in the world for when they are one in us the world shall beleeve that thou hast sent me Verse 22. And the glory which thou gavest me I have given them that they may be one even as we are one In this verse Christ to presse this suit before the Father and convince his Apostles and all beleevers of the necessity of this union holds forth what excellent priviledges he had conferred and allowed upon them to advance their union even a communication of that glory given to him by the Father Which is not to be understood as if the essential glory and attributes of Christ as God or the glory of the personal union of the manhood of Christ to his Godhead or of the office of Mediatour were communicable to any other or that any glory given to him is communicate to any in the same measure with him nor yet only of the glory of the Apostleship or Ministry committed to him For that was given only to the Apostles and their successours this to all beleevers But the meaning is That as his incommunicable glory is made forth-coming for them so the glory of Sonship of his sanctification without measure of being on Gods secrets and dwelling in his bosome and of his union with the Father is communicate to them in its own kinde and measure and they are made Sons sanctified in part admitted to the knowledge of the Fathers secrets and to be one with the Father in him and all this in order to their union which also is a resemblance of that glory of his unity with the Father communicate unto them Whence learn 1. Christ is truly glorious having not only essential glory the same and equal with the Fathers glory and which was declared to be in him by his exaltation but our nature being exalted in him to the glory of the personal union and of the offices and dignities following thereupon for there is the glory which thou gavest me 2. Christ is communicative of his fulnesse to his people all his excellencies being either communicate to them to partake of or daily forth-coming for them for the glory which thou gavest me I have given them 3. All that is in Christ for beleevers or communicate to them from
him cometh by free gift without any deserving on their part and should be esteemed of as an excellent gift for I have given them the glory 4. What beleevers have in and from Christ doth advance them to a glorious estate and is their begun glory and salvation so that none but they have any true glory nor is any thing enjoyed by men truly glorious but the grace and other priviledges they enjoy in and from him for it is the glory which I have given them 5. It is not enough we know what we have in Christ and from him unlesse we also take up the end for which it is allowed and emprove it accordingly Therefore doth he subjoyne I have given them that glory that they may be one 6. All Christs communication of himself to beleevers doth tend to advance their union Their union among themselves in some sort of resemblance with that union betwixt the Father and him and their union with God through him for that end is in it self a part of that glory which he giveth them And all their participation of the fruits of that incommunicable glory which is in Christ and all that is communicate by Christ to them should sit them the more for union and make them grow in humility and mutual condescendence for that effect and not puffe them up for the glory which thou gavest me I have given them that they may be one even as we are one 7. Christ would have the excellency of union studied in the gloriousnesse thereof in his large communications for the advancement thereof and in the resemblance it hath with the union betwixt the Father and him Therefore doth he so point it out here to the conviction of all I have given them the glory even to be one and that they may be one even as we are one 8. Such as would promove the welfare of Gods people ought not only to wish or pray for it but must also be active in their station for promoving thereof for so much doth Christs practice teach who as he prayed for this union so he gave them the glory that they may be one 9. It may upon the one hand shame beleevers from division and dissention that hereby they do what they can to deprive themselves of that glory gifted by Christ to be one as the Father and he are and to make void the fruit of all his glorious communications And on the other hand it may assure them who long for union that Christ whose desire and allowance it is and who hath laid out so much for it and is daily interceding with the Father for that effect will in due time bring it about among his people Therefore both to shame his people from their contentions and neglect of union and to presse his suit before the Father how averse soever they be he useth this Argument The glory which thou gavest me I have given them that they may be one c. Verse 23. I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me In this verse Christ yet insists to clear presse his suit for obtaining union of beleevers among themselves And for this end 1. He propounds the way of their union among themselves instancing one particular branch of that glory given them v. 22. for that end even union with himself and with the Father through him Which as it is a great dignity in it self so it tends to the perfecting of their union among themselves 2. He again amplifieth and presseth the suit from the final causes thereof where unto that end formerly mentioned v. 21. of the conviction of the world of his authority and Commission another also is added that hereby the world shall be convinced of the Fathers love to his followers according as he loved him Whence learn 1. Christ takes up an inhabitation in his people by his Spirit so that they become one with him for it is their allowance I in them 2. The Father dwells in Christ not only as he is one God with him but also as he is man in whom the fulnesse of the Godhead dwells bodily so highly is our nature dignified in his person for thou art in me saith he 3. Albeit there can be no union betwixt God and fallen man immediately yet through Christ this union is made up and Christ being in us and we united to him the Father also in him is in us and we in him for thus is our union here with God made up I in them and thou in me 4. It is by our union with Christ and with God through him that our union among our selves is perfected for by this mean they are made perfect in one 5. Whatever excellency the Lord conferre upon every particular beleever yet their perfection consists in their union among themselves and with Christ their Head and Store-house and with the Father in his fulnesse through him for no one member hath the perfection of the whole body but of a part only nor hath it that perfection separate from the body but in it and being united with it to supply its own proper function and the whole body thus united hath its perfection in and from Christ and the Father for so doth Christs conjoyning of all these teach us I in them and thou in me that they may he made perfect in one 6. It is never enough studied how necessary union is to convince the world of the excellency of Christ and his doctrine therefore it is again repeated as a forcible argument pressing this union that the world may know that thou hast sent me And as the Apostles union and consent in doctrine â—id contribute to this end so also doth the union of the people of God in every age in its own measure 7. It tends to the great encouragement of beleevers that Christ their Surety is beloved and accepted of the Father for thou hast loved me saith he 8. Every beleever also is really beloved of the Father so that whatever he do unto them there is still love in it and they keep a room in his affection for thou hast loved them saith he 9. The Fathers love to beleevers doth resemble his love to his Son Christ for though his love to his eternal and only Son be matchlesse and necessary not voluntary us his love to us is nor are we loved for our own sakes as he is nor is he capable of some effects of love we receive yet this love doth most resemble it of any and albeit considering him as Mediatour there is a great difference betwixt us who are beloved and him for whose sake we â—e beloved yet the resemblance doth also here hold And the Father loveth Christ and all his as one mystical body and loveth them eternally immutably and freely as he loved the Mediatour yea that same love that is leâ—â— out on Christ
King desires a clear confession thereof and Christ giveth him that good confession mentioned 1 Tim 6.13 Adding 1. That he came into the world to bear witnesse unto the truth where without distinguishing curiously betwixt his being born as being spoken in relation to his person or humane nature subsisting in it and his coming into the world in relation to his office seeing both may be looked on as one and the same we may look upon this either generally that his office at this time was in part to preach truth and avow it and to prove himselfe a King by making it successeful and to confirme it by his suffering Oâ— more particularly that he came into the world to beat witnesse to this truth that he was a King and so to publish that decree Psal 2.6 7. and avow it to the death 2. He addeth that every one that is of the truth heareth his voyce whereby he prevents an objection that might be moved against the truth of his doctrine and witnesse as being so ill entertained and cleareth that however few do receive it either his doctrine in general or this in particular that he is a King Yet this doth not make void the truth thereof seeing all who are of the truth or borne of God and begotten by the Word of truth and who love the truth and do not delight in lyes will hear him and embrace his doctrine and testimony Doct. 1. Sufferers may expect they will have to do with politick and quick sighted men who will sift all their discourses and draw out their minde concerning these things wherein they think they may have most advantage of them for so doth Pilate upon Christs former discourse urge him to speak it out Art thou a King then Yet not so much as appears from the sequel in that he troubled him not for it because of any fear he had of his Kingdome as to try if he would adhere to such a ridiculous-like profession which in his judgement might expose him to mockery and contempt 2. Truth ought to be stoutly maintained and avowed when we are called to it how absurd so ever it seem to be in it selfe and how unpleasant so ever it seem to be unto men for so doth Christ here answer Thou sayest that I am a King or it is so as thou sayest and thou tightly gatherest it from my words A stout confession as to the matter of it and yet modest as to the manner in that he doth it not vauntingly but simply thou sayest it and after cleareth that he did it out of conscience and duty to shew that courage and modesty must go together in owning of truth 3. Christ is indeed King of his Church And where he gathereth his Church there he sets up his Kingdome wherein his laws are to be obeyed and acknowledged by his subjects and which he will protect and defend in despite of all his enemies for this truth is clearly held out here for the Churches comfort thou sayest that I am a King 4. By persecution the Lord giveth occasion to his servants to publish truth and make it known to the greatest of men who possibly otherwise would never hear so much of it as is then spoken in their own audience for by Christs suffering Pilate cometh to hear his doctrine and that concerning his Kingdome And beside this also their very sufferings invite men to enquire after their doctrine for which they suffer which probably otherwise they had not taken notice of Phil. 1.12 13. 5. Every man is sent into the world and employed by God for some end and service which they should much minde and labour to be faithful in their employment and trust upon all hazards Therefore doth Christ as man and Mediatour look to the end for which he was born and the cause for which he came into the world which being to bear witnesse unto the truth therefore he will here avow it on all hazards even before Pilate 6. As it is the eminent imployment put upon all professours of Religion that they bear witnesse to the truth or give a testimony to the worth thereof Partly by their open avowing of it and suffering for it when they are called to it in times of hazard and partly in their ordinary carriage by publishing truth in their stations by subjecting their walking thoughts and reasonings to it and by magnifying the truth thereof in opposition to their tentations and discouragements which when men neglect they will never prove stout in suffering for it And particularly they are bound to bear witnesse unto the Kingdome of Christ So Christ himselfe is the great Captain of these witnesses He is the great preacher of truth whose powerful Scepter as a King is the Word of truth who stands for the maintenance of truth and particularly this truth that he is a King over his own Church to order the affairs thereof and who did seal this and the whole truths of God by his blood for he declareth this to be one of his great ends and works in the world to bear witnesse unto the truth as a pattern to all others in their stations and an encouragement to all who follow his pattern that they have such a Champion of truth who yet doth maintain it though he come no more into the world in person nor suffer any more 7. Albeit the most part of the world do little regard Christs doctrine yet it is the very truth and all the lovers and friends of truth will own it and who so do otherwise they bewray their own estrangement from truth and are indeed delighters in lyes for every one that is of the truth heareth my voyce Verse 38. Pilate saith unto him What is truth And when he had said this he went out again unto the Jewes and saith unto them I finde in him no fault at all In the last branch of this part of the chapter is recorded Pilates carriage and dealing with Christs accusers after his examination of him and that in two particulars The first whereof is that Pilate abruptly breaking off the Conference with Christ disdainfully enquiring what truth is he goeth forth to the Jews and absolveth Christ declaring that he judged him innocent Whence learn 1. Christ and his followers may seem oft-times great fooles in their sufferings as suffering for things of no moment in the esteem of men who as the Lord oft-times draweth the controversie for which the godly suffer to a very small haire and point of truth so they account it great folly for men to suffer for any divine truth for so much doth Pilates question What is truth import He propounds it not so much for satisfaction seeing he went out not waiting for an answer as testifying that he looked on truth and particularly that which Christ now avowed as a very trivial thing for him to hazard so much upon 2. Mens own wit and knowledge is so great an idol to them that they can hardly endure to
him to undertake it unlesse he had an extraordinary calling or were the Messiah and if so he were they desire a proof of his Commission by some signe Christ in answering remits them but in dark termes to his death which he foresaw and would permit them to put him to and to his Resurrection to prove that he was the true Messiah and Saviour of sinners Doct. 1. A work of Reformation of Gods house will never want opposition from corrupt men even when Christ and his terrour is eminently seen in it for Christ met with opposition thus far that we should not stumble when we meet with more 2 Obstinate wicked men and especially polluters of the House of God will hardly be reformed however they be convinced for these Jewes answer again or except against what he did now when terrour had driven them out and they had nothing to say 3. Whatever pretences men may have wherewith they think to palliate their corruptions in Gods service and make them plausible yet when Christ cometh he will make their greatest Patrons speechless in that cause for they are put to the door with silence and when they would carp most they dare say nothing in defence of the corruptions themselves only they question his authority to purge them out 4. When mens hearts are once hardened in ill courses even a shake with the terrour of God will not gaine them but so soon as the fit is over they will not fear impudently to speak against Christ for so do they when he draweth back his terrour 5. When enemies of Reformation cannot justifie their own faults they will rather quarrel the calling of Reformers then yield to the convincing truth held out by them for their question importeth their questioning of his calling to do this since he had given no signe for it 6. Enemies of Reformation and unbelievers are not content with warrants from the Word nor with such confirmations as God prescribeth unlesse they get signes of their own carving for it was not their fault simply to sâ—ek a signe seeing Christ was to confirme his authority and doctrine by signes but that beside that they had no intention to believe however they were nothing at all wrought upon by the Word fore â—â—ing this noâ— are they content and convinced by he signe Christ had given now wrought upon themselves in that one man had chased them all being overcome wiâ—h the conscience of the filthinesse of their fact and the sense of his Majesty 7. No man ought to undertake a work of Reformation but he who hath a calling thereto and can instruct it by evidences sutable to the nature of the calling he claimeth to for this Question doth import that if Christ could not prove his â—uthority he had done unwarrantably though the action were good in it self 8. Chtist did foreknow all his own sufferings and would not hinder but willingly permitted them to come on and underwent them for Destroy this Temple is not a command of Christ but a Prediction foretelling their malice and a permission to them to do their uttermost 9. The malice of superstitious and greedy enemies of Truth and Reformation will be satisfied with no lesse then the lives of Reformers and as God permitted Christ to be killed so he may permit the lives of notable Reformers to be taken by enemies that so they may be made conforme to their head and that their sufferings may be a seale and testimony to their doctrine for Destroy this Temple doth import that he knew no signes would satisfie them but to have him killed hereby also teaching all his followers what to expect in doing the like work 10. Christ foreknew that he would not succumbe in his sufferings but would overcome death and all the malice of his enemies by giving them their will and then rising again the third day by his own power as it accordingly came to passe for saith he Destroy this Temple and in three dayes I will raise it up 11. Christs Death and Resurrection from the deal is an infallible signe that he is the Messiah and true Redeemer of sinners having authority to order abuses in his own house for herein he did the works of the Redeemer of sinners and triumphed over death and proved himself to be God Rom. 1.4 therefore doth he remit them to this signe to prove his authority Verse 20. Then said the Jewes Fourty and six years was this Temple in building and wilt thou reare it up in three dayes 21. But he spake of the Temple of his body These Jewes mistaking Christs speech do again carp supposing he had meant of the material Temple But John cleareth Christs meaning whereas they as would appear were lest to their mistakes Whence learn It is Gods judgement on haters of truth that Christ speaketh in parables to them and that they are given up to mistake and carp at him and are left in their mistakes for so fared it with these Jewes to whom Christ spake of his body under the name of the Temple 2 As it is no new thing to see men wrest Christs speeches so a maine cause of mens mistakes in Religion is when they understand figurative speeches as if they were proper for the Jews erre in taking what Christ spake of his body under the name of the Temple the type thereof as if it had been spoken of the type it selfe 3. A work of Reformation is a work of great difficulty and may encounter with much opposition and many delays before it be perfected for so much doth the Jewes exception against Christs words taken in their own sense import Fourtie and six years was the Temple in building reckoning all the time betwixt Cyrus edict of their laying the foundation and the sixth yeare of Darius wherein it was finished after many delayes Ezr. 6.15 Or however their supputation hold yet it was certainly long in building 4. Men do mistake Christ take his words as they will when they measure his power by their carnal reason for take them even in their own sense it was not impossible for him to reare up the Temple in three dayes since he was God and did undertake a greater work even to raise up his own body from the dead 5. Scripture doth expound it self and what is dark in one place is cleared in another for John doth here clear Christs meaning He spake of the Temple of his body 6. Christs body is the truth of that type of the Temple for as God did declare the Temple to be his dwelling place so in him dwelleth the fulnesse of the Godhead bodily As the Temple was the trysting place whese sinners found God in the Mercy-seat and where he gave out his Oracles so in Christ incarnate God is to be found reconciled with sinners and he is to be heard revealing the Father and his minde And as the Temple was a magnificent stately Palace yet more glorious within then in outward shew so also was Christs
body and humane nature framed by the finger of the Holy Ghost without original corruption and filled with excellent endowments and the inhabitation of the Godhead therefore is his body spoken of under the name of the type and called The Temple of his body Verse 22. When therefore he was risen from the dead his disciples remembred that he had said this unto them and they beleeved the Scripture and the word which Jesus had said John recordeth the use the disciples got of this conference not presently but after the Resurrection of Christ Namely that then this passage is brought to their remembrance and they were coofirmed in the faith of this and other Scriptures which spake of his Resurrection Whence learn 1. Even true disciples may be such babes in knowledge that for a long time they will little understand what Christ saith for it was long before the disciples took up the meaning of this passage 2. It is a mark of true disciples that however they be ignorant yet they will not carp at what they understand not as enemies do but will in silence reverence all that Christ saith for when the Jewes quarrelled v 20. we finde them silent 3. Disciples may heare that at one time the understanding and benefit whereof may be reserved to begotten by them at another time and that it may be long thereafâ—er for When therefore he was risen from the dead his disciples remembred that he had said this unto them c. 4. The doctrine of the Crosse and of victory and deliverance from the same even when it seemeth to prevaile most over the sufferer is a doctrine which disciples are slowest to learne and believe of any because of their carnal conceptions of Christ and his Kingdome and of their discouragement when these are disappointed for it was when he was risen from the dead that the disciples remembred and understood and believed this doctrine as they ought See Luke 24 45 46. And thus also is the lot of his members oft-times judged of 5. As Christ will accomplish in due time what he hath spoken so the event of matters being compared with the Scripture will clear many mistakes and be a notable confirmation to faith and an exposition of many Scriptures for When he was risen they then remembred and believed this and other Scriptures 6. The doctrine of Christ was agreeable to the Scriptures and both alike sure it being all one to have his minde in Scripture and to have himself speaking immediately seeing he is the Authour of boâ—h for They believed the Scripture and the word which Jesus had said as being both alike sure and to one purpose Verse 23. Now when he was in Hierusalem at the Passeover in the feast day many believed in his Name when they saw the miracles which he did 24. But Jesus did not commit himself unto them because he knew all men 25. And needed not that any should testifie of man for he knew what was in man Lastly in this part of the chapter John recordeth some further of Christs proceedings at this feast that he wrought such miracles as drew divers to professe faith in him whose profession he would not trust as knowing well what they were as he doth all men even what is most inward and secret in them and that of himselfe without any information from others Whence learn 1. Albeit Christ will not satisfie the curiosity or tempting humours of men yet he will not denie to work whatsoever may be needful for the confirmation of the faith of his own for though he would grant no present signe to the contentious Jewes v. 18. yet he did miracles in Jerusalem at the Passeover in the feast day though it be not recorded in particular what they were hereby also giving us to understand that when Christ cometh to work a work of Reformation as here he may sometime second it not with miracles now but with notable and wonderful works of Providence to gain credit to his work and faithful instruments about it and it may be to quash the fury of malicious opposites 2. It is not unusual for some natural men to be so far affected with Christ and his working as to be convinced in their judgement of some excellency in him and be drawn to professe some sort of embracing of him and yet they remain still in nature and unconverted for many believed in his Name or professed to do so who yet were unsound as the sequel cleareth 3. It is a clear evidence of unsoundnesse when Christs works are the chief thing drawing men to professe faith and not his Word revealing his nature and properties for such was their faith They believed because they saw the miracles which he did Such converts are not affected with their own misery and Christs mercy and so have not a right principle and Christs works will not be alwayes alike glorious and so their affection bottomed on that will ebbe and flow and at last evanish 4. As Christ no sooner begins to reforme but Satan in enemies will be raising stormes and laying snares for him in which unsound converts will not prove trusty nor back him but be ready to turne enemies so it is wisdome in trying times to be wary whom we trust even of Professors for Jesus did not commit himself unto them that is seeing hazard appearing he would not familiarly converse with them as men to be confided in for he kept but one Judas of such and he betrayed him 5. Albeit we cannot infallibly discern of Professors before they discover themselves yet Christ knoweth hypocrites before they discover themselves to men for he knew all men and them among the rest so as not to trust them 6 Christs discovering of one or more hypocrites is a document to all to take heed to themselves as being seen and known of him therefore is his knowing them expressed in a general He knew all men 7. Christs knowledge of men is not conjectural or by report but certain as being by and from himself as God for he needed not that any should testifie of man 8. Christ doth infallibly know what is in-most or most secret and hidden in man the thought whereof should excite all to self examination and be an encouragement to the sincere so much is imported in this reason For he knew what was in man CHAP. III. THis Chapter containeth First Christs conference with Nicodemus concerning regeneration and faith in him for attaining salvation to v 22. Next Johns last testimony concerning Christ some occasions whereof are recorded to v. 27. and the testimony it self from thence to the end Verse 1. THere was a man of the Pharisees named Nicodemus a ruler of the Jewes 2. The same came to Jesus by night and said unto him Rabbi we know that then art a Teacher come from God fâ—r no man can do these miracles that thou doest except God be with him The occasion of this Conference and Sermon of Christ is Nicodemus a
him will draw men to obedience in hardest services for herein Christ hath cast a coppy the motive of whose suffering was love to the Fathers glory I love the Father and as the Father gave me commandment even so I do 14. It is of singular importance and use that men do study Christs love and obedience to the Father in his sufferings both for admiration and delighting in it and for imitation for he doth this that the world may know that I love the Father and that as the Father gave me commandment even so I do 15. Christ alloweth not that men say much of their love and obedience unlesse they prove it by practice Therefore after he hath professed so much of his love and obedience Arise saith he let us go hence that I may give proofe thereof 16. Christ did enter the lists in his sufferings with much willingnesse and alacrity with much courage and resolution That so he might commend his love to us and encourage us to do the like through him Therefore saith he Arise let us go hence that I may grapple with the difficultie 17. Christ was so real in his resolute undergoing of sufferings and death that he did not decline any witnesses and triers thereof Therefore saith he to them Arise let us go hence taking them out with him not only that he being taken in the Garden they might have better opportunity to flee then if he were taken in that roome but that being with him they might as much as they durst be witnesses of his willingnesse and courage CHAP. XV. IN this Chapter Christ continueth his farewell-Sermon to the disciples Pressing upon them that they would study communion with him by saith whereby they might not only enjoy his presence which they so much desired in a spiritual manner but also might be made fruitful which is so acceptable to him And more particularly insisting that they should love one another as he had loved them and that so much the rather as they should meet with much hatred in the world So the Chapter may be taken up in three parts The first part contains an exhortation to communion with him and fruitfulnesse in obedience For which end 1. In borrowed expressions from a vine husbandman and branches he premits a general doctrine pointing out the order of divine dispensation of spiritual things for enabling professours to fructifie and Gods answerable dealing with them according as they declare themselves ver 1 2. 2. He makes application of this to the disciples declaring what sort of branches they were ver 3. and exhorting them partly to perseverance in communion with him as the root and cause from the consideration of their barrennesse without him and their fruitfulnesse being in him ver 4 5. From their danger if they neglect it ver 6. and from the advantage of accesse to God if they be in him ver 7. And partly unto fruâ—tfulnesse as the effect the exhortation to which is only implyed as honouring God and evidencing their good condition ver 8. and as a mean to keep them in Christs love ver 9 10. 3. By way of conclusion to this part of the Capter he shews that his scope in all this doctrine was not to discourage them but to promove their constant and full joy ver 11. In the second part of the Chapter having pressed fruitfulnesse in general he singles out one peculiar fruit of mutual love as most necessary for them in his absence And presseth it from his own example ver 12. And to enforce this 1. He giveth evidences of his love to them in his dying for them ver 13. which is a friendship in which they should assure themselves of an interest ver 14. in communicating secrets with them ver 15. and in preventing them by his grace and furnishing them with ability in their persons and callings to glorifie him and giving them accesse unto God for any thing they wanted ver 16. 2. Upon this he repeats and enforceth the exhortation by way of conclusion ver 17. In the third part of the Chapter he forewarns them of the hatred and persecution they were to meet with in the world and armeth them against the same by several arguments of consolation and encouragement Some whereof do guard them against stumbling at their own afflicted condition And are taken From his own example and lot ver 18. From their good condition which their trouble from the world evidenceth and the inevitablenesse of trouble considering they are not of the world ver 19. From the equity that was in exercising them with that lot and the inevitablenesse thereof considering their relation to Christ ver 20 and from the goodness of their cause ver 21. Some of them do yet further vindicate the former arguments from any exception might be made against them For whereas in them it is supposed that Christ was unknown and hated in the world and they would be hated for his sake at which his weak followers might stumble Therefore Christ propounds arguments not only to encourage them under their sad lot but to obviate all scandal and offence at his being hated in the world and his followers for so good a cause Namely That this hatred of him did evidence the miserable condition of persecutors as being inexcusable and haters of the Fathers also ver 22 23 24. That this their unjust hatred was foretold in Scripture ver 25. and that all these unjust aspersions against him should be wiped off by the testimony of the holy Ghost concurring with and assisting them in their ministerial testimony concerning him ver 26 27. Ver. 1. I Am the true Vine and my Father is the husbandman Christ being in the first part of this Chapter to recommend communion with himselfe and fruitfulness to his disciples He doth in this and the next verse premit a general doctrine thereunto in borrowed tearmes consisting of two branches Whereof the first in this verse points out the order of divine dispensation for enabling professours to fructifie That himself resembles a vine being the vine-stock into which the branches are engrassed and he and his members a vine with many branches That the Father resembleth an husbandman in his care about this vine and That professours are as branches engraffed into him the vine that so they may fructifie as is here supposed and is further intimate in the next verse Now we need not insist on the occasion or rise of this discourse whether it was upon seeing a vine from the window of the roome or because this Metaphor is very frequent in Scripture or was fit for his present purpose Nor is it convenient to insist on these borrowed expressions and comparisons further then may set out Christs present scope which is That Christ is the root and fountain of his peoples spiritual subsistence and fruitfulnesse and that the Father hath a special hand and care about him and them for that end Doctrine 1. Figurative expressions are neither unusual
nor obscure in Scripture language whereby one thing is said to be another though distinct in their nature and kinde And that without any transmutation of the one into the other or annihilation of either But because of some mystical representation and signification or because of similitude of properties and effects Therefore doth Christ say here I am the Vine accounting that expression nothing obscure to his rude disciples although he and a vine were very different things only because it did resemble him in some respects 2 Spiritual minds may and ought to profiâ— much by the observation of common things and by improving of them to spiritual use and advantage Therefore doth Christ use these borrowed termes to teach them whenever they observed vines which were plentiful in that countrey to be put in minde thereby of somewhat in Christ And to this scope do his other parables taken from common things tend 3. Christ in his offices and relations to his people doth most fitly resemble a vine as being but small and weak in outward appearance in the state of his humiliation as vines are especially in winter As being planted in the fat soile of the love life and favour of the Father the fulnesse of the Godhead and the Spirit without measure that he may have influence in abundance for all his members As vines are planted in a fruitful soile Isa 5.2 as spending himself in fruitfulnesse to his people as vines are only useful for fruit-bearing as yielding refreshful and sweet fruit to cheer up the hearts of his people as the vine doth for the use of man Psal 104.15 as submitting to be trod in the wine presse of Gods anger that thereby fruit might redound to his people as the fruit of the vine is pressed that it may be drink unto men and as being the root in which all his members must subsist and the fountain of all their spiritual life and furniture as the vine is to all its branches For these among other causes doth Christ resemble himself unto a vine in Scripture And here especially for the last cause I am the Vine 4. What Christ is unto his people that he truly and really is whatever they look to beside for spiritual support and influence will but deceive them And whatever excellencie there be in good and necessarie things for the use of man it is all but a shadow of that perfection which is in him for the good of his people and what they are in their kinde weakly that he is in a more excellent way in his kinde Therefore saith he I am the true Vine not that he really is a vine or that a vine is not true in its own kinde but that he and he only is that fountain of grace and life unto his people which is pointed at under this similitude and that in his fulnesse in this kinde he far outstrips the excellencie of the vine in its kinde 5. As Christ in his relations to his people resembles the vine so the Father in this matter resembleth an husbandman As being the planter of this vine and appointer of Christ to be the Head of the Elect and endowing him with sufficiencie and fulnesse for that effect As being also the engraffer of the branches in the stock by bringing the Elect to Christ and giving them faith whereby they are united to him And As testifying his love and delight in this new plantation by caring for it visiting supporting protecting pruning and purging it that it may be fruitful for these causes saith he also my Father is the husbandman By which we are taught that both the Father and the Son do concurre in procuring and promoving the prosperity of beleevers Verse 2. Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit The second branch of this general doctrine points out the Fathers various and answerable dispensations as Husbandman toward professours and branches of this vine according as by their fruitfulnesse or unfruitfulnesse they declare themselves to be true or counterfeit branches and to be really or in shew only engraffed in Christ Taking away such as are unfruitful and purging the fruitful that they may abound in fruit Whence learn 1. The condition of Professours is most fitly resembled to branches of a vine as having no subsistence nor sap of themselves but in Christ more then branches have without a vine-stock and as being obliged to have as strict and near conjunction with him as branches have with the tree Which they will have if they be really engraffed in him For these causes doth he call them branches here 2. Professours are not all of one sort nor are they all in Christ after one way and manner some being only in him by external and visible communion as being in the visible Church and externally covenanting and professing relation to him others being also in him by faith as having spiritual inward communion with his person for so is here expressed that there are branches in him who bear not fruit and branches that bear fruit 3. The true touch-stone whereby to discerne one sort of branches from another is not their leaves or profession but their fruit for here the character of the one is every branch in me that beareth not fruit and of the other every branch that beareth fruit And in this they fitly resemble vine-branches which are uselesse if they be not fruitful Ezek. 15.2 c 4. External and fruitless branches will at last be taken away by the discovery of their hypocrisie and unsoundnesse and that they have no interest in him sometime also by their just seclusion from Church society and at last by their final separation from Christ for every branch in me that beareth not fruit he taketh away as the Husbandman taketh away uselesse branches from the vine See v. 6. 5. There is no branch so fruitful but it hath many imperfections and wants for even every branch that beareth fruit needeth to be purged and to bring forth more fruit 6. One particular imperfection in fruitful branches is that they have many luxuriant superfluities growing up with their fruit which hinder the increase thereof Not only a remainder of corruption but much corruption growing up with their grace especially when they are in a flourishing condition without exercise Therefore do they need to be purged as vine-dressers do with luxuriant branches in vines which grow up with their fruit 7. Whatever be the imperfections of these who hold inward communion with Christ yet they shall not be taken away nor separate from him but their imperfections and frailties shall endear them to the Lords care for such branches shall not be taken away but purged 8. It is a rich blessing and reward of fruitfulnesse in the godlies account to be blessed with more fruitfulnesse for this is a promise to them it shall bring forth more fruit 9. However the Lords